publike persons who euen tempt vnto sinne by giuing countenance and matter to notorious offenders and when they should imitate the Highest whose soule delighteth not in the death of a sinner but that he may turne and be saued put on corrupt affections eyther of soothing men in their sinnes or of winking at faults in pernitious sinners Also heere we haue a confutation of that speech which seemeth to giue commendation of sufficiencie to publike persons because they are good priuate men though naughty Common-wealths men and Church-men liuing as a body diuided from the publike body and publike good for wee shall many times heare such speeches as these concerning the Magistrate as that he is a good gentle man and one that keepeth a good house and concerning the Ministerâ— that he is an honest man and liueth wellâ— and yet the one punisheth no faults as a Magistrate neither doth the other teach diligently or at all as a Minister But as it will not discharge him that hath the charge of the Chamber Kitchin or Stable in a Noble-mans house to busie himselfe in other matters and to neglect the duties of his proper place So to shew some zeale in the common duties of our Christian places will not aquite vs before God if wee be not sufficient or be carelesse if wee be sufficient in the discharge of our particular callings We must know no euill or if wee know any the Minister must reprooue it and the Magistrate punish it and hee that hath charge in a familie proceede against it A fault then in Ministers who dawbe the sinnes of a Parish with the vntempred morter of flattery and of saying all is well where nothing is well Ezech. 13.10 A fault in doting Fathers and cockering Mothers who are not displeased with sinne in their tender children whom they carnally loue that is honour aboue God A fault in Magistrates and Ouerseers who rather by vngodly indulgence giue men authoritie to doe euill then restraine euill with timely discipline And a fault in all Men who instead of reprouing sinne in their Neighbours and brother set them on by an vncharitable delight to see them to doe euill For as Cham saw his Fathers nakednes with pleasure Gen. 9.22 so they behold their their brethrens naughtinesse with ioy yea they are so pleased with sinne in others that they laugh till they be sore with laughing to perceiue men to break the Commaundements of God to discourse filthily in common talke and to runne ryot into all manner sinne with greadynesse foaming out their owne-shame Iude. 13. which what is it else but to professe that they are glad to see and helpe forward the perdition of their brother to whom they should wish saluation in Christ But the Prophet will know no euill in himselfe as he will not alow any euill in others And so as he vowed in the verse before to doe no euill so in this he protesteth with an affection answereable to his outward practise that his heart should like no euill From whence the doctrine is As we outwardly leaue sinne so 〈◊〉 heart we must abhorre it if we will be innocent Many outwardly forbeare a thing who inwardly affect and loue that thing In such sinne is rather restrained then mortified as in the faithfull Rom. 8.13 For hope of benefit or feare of punishment may make men to leaue some enormitie without true mortification or some by-respect may restraine it Aâ—imelechs adulterie was kept in of God but not vanquished Gen. 20.6 And Hamâ—n full of wrath without conscience of being wroth refrayned himselfe in a policie Hest. 5.10 And many haue abstayned from euill when their heart hath beene set vpon mischiefe The Reasons As in good things the will is taken for the deede and what we would be that we are by acceptation so in euill not somuch what we doe as what wee haue a minde to doe is respected by God Secondly he that is restrayned from euill â—s not innocent but hee that will not offend though he might may be accounâ—ed righteous for the mind is the trespasser the tongue and hands are but instruments Thirdly the veryest hypocrite may outwardly leaue that sinne which in heart he is commanded of and there is nothing more ordinary what if I had sayd generall then to seeme religious and to be a worldling and to professe Religion and to minde earthly things Vses An admonition in leauing of sinne not onely to take the euill of it out of our hands but the loue of it out of our hearts for what wee loue not to doe that we will doe vnwillingly though we doe it necessarily If we loue goodnesse we will doe good gladly and euill against our willes but if we loue to doe euill we may forbeare it for purposes but vvill not forgoe it for any thing The children of God finde such a strife in them betweene regeneration and vnregeneration as was betweene Iacob and Esau in their Mothers wombe Gen. 25.22 And why such a strife but because the good which they would doe they cannot doe and because they doe the euill which they would not Rom. 7.19 For they commit euill vnwillingly and though when it is conceiued they bring it forth necessarily yet they beare such an enemies heart vnto it that they would smoother it if they could while it is yet young in thought and conception or because they cannot so doe destroy it in the birth and before it be growne by custome of sinning to a habite of wickednes The cause is the will so farre forth as it is regenerate resisteth and draweth backe yea when the naturall man is thrust forward vnto euill by the sinne dwelling in him the spirituall man reuiued by the holy Ghost in part meetes with diuers contrary windes against that Barke of his vnder sayle striuing in him to destroy the good worke of regenerate conscience And from hence commeth that warre of lust that the Apostle speaketh of Gal. 5.17 which hee calleth the lusting of the flesh against the spirit and the like lusting of the spirit against it They that meete with no such spirituall throwes in the trauell of new birth are still in their filthynes as it were olde nature and doe still loue sinne though sometime and for some causes they do not practise it by open sinfulnes A comfort to those who dislike the euill which they doe for they are neerer to innocencie then they who eyther would sinne but cannot or can would but dare not lest they should suffer discredit or punishment And which is better to sinne greedily and willingly or of infirmitie and partly against our will Gods children mislike sinne as it is sinne yea though by nature they be inclined to it and because sinne displeaseth God it displeaseth them though it be their owne sinne and not any sinne in a stranger or enemie But the wicked mislike some sinne eyther because they are past it by course of yeeres or because they feare
1.31 and nothing is to bee hated that good is Vses An instruction to those who haue an ouer-flowing of the gall of anger in them to spend it vpon the faults and not the person of their offending brother The hypâ—crite will pull out his brothers eye instead of pulling out the moâ—e that is in his brothers eye Luk. 6.42 and they that are zealous amisse commend that in a friend that they condemne highly in an enemie and that which is a great sinne in another man is no sinne in their Kinsman These accept the persons of men not regarding so much the matter which they loue or hate as the person of the man that is loued or hated But the good Christian loueth alway for good matter and hateth for bad things reproouing sinne as principally in himselfe so secondarily in these who are neerest and dearest vnto him as Christ sharply reproued Peter Mat. 16.23 If he be angrie it is with himselfe for sinne or for sinne in others If he be displeased it is because God is displeased and if he burne he is offended because the law is broken And therefore he loueth good and hateth euill wheresoeuer and in whomsoeuer louing a good thing in his most professed enemie and hating an euill thing in his most assured friend A reproofe to those who feede anger with the bloud of their Christian brother in whom all that they respect is what he is to them not regarding how deare he is to God So Iosephs brethren were mortally out with their good brother and had almost quenched their fiâ—rce wrath with his last droppe of bloud Gen. 37.20 and Caines murderous anger against an innocent man arose from hence because he offered to God a greater that is better accepted sacrifice then his brother did by which he obtayned testimonie that he was righteous Gen. 4.4.5 Examples in this kinde are innumerable registered in Scripture and in the monuments of later and our owne times All which shew that the nature of the wicked is to turne anger vpon the person or goodnes of their godly brother which should be held in from these and let goe at sinne in themselues and others to practise there So much for the Prophets first affection against fallers away the second followeth They shall not cleaue vnto me IN these words the Prophet protesteth his hatred of fallers away in a second effect Their workâ— shall not cleaue to him that is they shall haue no countenance from him nor protection vnder him where his further meaning is that their euill shall not be in his soule nor their persons in his Court or Kingdome and that therefore he would auoyd them as poysonâ— to the fountaine of good discipline in a house and as plaguie persons lodge them without the host of Gods sound people in their graues or in prison where they shall not be able to spread their infection as they might either liuing or at libertie This is the Prophets meaning where in his example all may learne that haue the charge of others to take heede how they giue hyre or countenance to any vnder them who are corrupt in Religion or manners where they must prouide and be carefull that they be the seruants of God who shall be their seruants and bee religious in Gods house who would haue countenance in theirs and that they haue grace in their hearts and a good conscience in their wayes that shall serue them But I shall haue fitter occasion when I come to the sixt verse to speake more and more fitly to this purpose Adam must not keepe a Martherer in his house Gen. 4 14. And Abraham must cast out Ismael a Mocker Gen. 21.10 And Iosua must put out of the host and put to death Acaâ— an excerable sinner Ios. 7.25.26 And Dauid heere will neither haue wicked persons nor tale-tellers nor proud persons nor lyers nor men of big-lookes and little grace nor deceiuers nor slaunderers to serue him they shall not cleane to the house where he is Master nor liue in the Realme where he is King The Reasons Such are as pitch that defileth those who touch it and cleaueth to those whom it toucheth Or they are as Leprous persons among the whole and as contagious persons among the sound and then who will suffer them that would not haue the sound corrupted and the good made naught Secondly so much as wee are ioyned to God we must be parted from sinners and so much place as God hath in vs so little countenance we must giue to sinne If then we will haue God to dwell with vs wee must put the vngodlie from vs and if wee will sticke to him we must breake from them The vse reprooueth those Protestant Maisters who keepe in their houses a medley of Seruants of all sorts for some shall be Protestants some Papists some Atheists and Neuters some Swearers some Drinkers Swaggerers and some such as those foure hundred men of Esau who came against Iacob deriders of Religion and decliners from it Gen. 33.1 These doe not promise for their followers as Dauid did for his nor for their trayne of Seruing-men as hee did for those that should serue him that none shall haue their badge and weare their cloth that will not cleaue to God in the badge of his truth and liuery cloth of his holinesse keeping his Sabbaths and reuerencing his Sanctuary being religious to him and charitable to their neighbour Here also are condemned all lincks and tyings in Mariage betweene Protestants-sonnes and Papists-daughters being Papists for some portion of money or piece of land For how can these but countenance false Religion when they will be hyred for a matter of nothing to marry with it When Protestants will match with the Diuels Daughter for a portion and hee content that the Diuell shall be their Father-in-lawe for a little money So much for the Prophets protestation concerning fallers away his protestations concerning other wicked persons follow A froward heart shall depart from me c. IN the second verse before the Prophet had sayde that he would haue an vpright heart here he promiseth to bid auant to a froward and euill that is to a crooked and sinfull heart neyther nourishing it in himselfe nor suffering it in others In the third verse hee shewed how he would how Christians should proceede against fallers away heere he sheweth how hee will deale with those who though they fall not away yet misbehaue themselues in their way or seeming religious are prophane By a froward heart therefore we must vnderstand not a testie and angry but more generally a proud and stubborne heart that will not submit to God nor be taught of him and by an euill heart an euill counselling heart or a heart euill in opinion and purpose And where speaking of a froward heart hee saith it shall depart from him his meaning is that he will not abide it in himselfe nor beare with it in others
And where he saith hee will know no euill his meaning is that hee will not allow it with any knowledge of approbation as God knoweth the way of the righteous Psa. 1.6 that is alloweth of it but with a knowledge of much dislike abhorre it as God knoweth the wicked afarre off that is greatly contemneth them for we must not thinke that hee would be grosely ignorant of the euill wayes of his people and not obserue them vnto punishment as hee would note the good to reward them but in that he saith hee would chase away a froward heart and know no euill it is manifest that he would looke into matters with his owne eyes marke what is done by his owne knowledge So we haue the meaning of this verse From whence and because the Prophet could not thus abandon the froward heart nor dislike the euill except he had so set his watch of sight and hearing that the knowledge and report of things might come directly to himselfe and truely as they were done and past for what man knoweth the heart of man but by the outward wayes of it and by obseruing those wayes vve learne that it is the dutie of a good Ruler to restrayne offenders vvith his owne eye Pro. 20.8 His lookes must be terrible to them and vvith his eyes hee must follow them to cut them off or to cast them off if they vvill not be amended Therefore Salomon speaking to Ouer-seers saith Be diligent to know the estate of thy Flocke and take heede to thy Heards Pro. 27.23 The speech is taken by similitude from vvatchfull Shepheards vvho looke to their Flocke and to euery head in it in their owne persons and not by Deputies And thus Dauid himselfe walked in the simplicitie of his heart Psal. 78.72 Iob carryed so resident an eye oâ—er Vagabonds and vile persons in his time that he compelled them to flye into the darke desolate and waste Wildernes Iob. 30.3 Hee made them to hide their heads so that they dwelt in the clefs of Riuers and in the holes of the earth vers 6. Neither did he thus proceede onely against those that were young and wanted experience or beggaâ—lie and lacked power but he brake the iawes of the vnrighteous of what estate or time soeuer and pluckt the prey out of his teeth Iob. 29.17 Great men therefore must thinke themselues to be set vp of the Lord in places of power to gouerne such places vvith their owne eye and not to set ouer the charge to Cuzaâ—s vvith the carelesse Minister of soules The Reasons They that preuent not euill in others hauing the Sword committed to them for that worke make themselues guiltie before the Lord of that euil vnredressed as if themselues had done it 1 King 20.42 All sinnes not punished by them vvhere they may and should punish are their owne sinnes and sinnes which they put vpon their owne account to reckon for Secondly from vvhence commeth this huge hoast of sinne that hath ouer runne the land as a Conquerer but from hence that Magistrates haue multiplyed offenders by cruell impunitie and by not looking into matters for as Iustice exalteth a Nation Pro. 14.34 so lacke of Iustice must needes bring it low Thirdlie good Rulers are for the praise of the righteous and punishment of euill doers 1 Pet. 2.14 but how can they reward the good and punish the euill defend the innocencie of the meanest and censure the wickednes of the mightiest if they know not neyther care vnpartially to know who be good and who euill who innocent and who offenders Vses A reproofe to those who eye the best and most harmeles in malice to picke quarrells to them and set an eye vpon the worst in way of liking to giue countenance to them A thing commonly seene and much to be lamented in many great Families and Courts of Iustice where they that should driue out of the Countrey Drunkards Blasphemers and such like notorious offenders suffer them to roost and make their nests in their owne houses feede them at their owne Tables and because they can play iest game and make fooles of themselues and others vse them as their familiar companions and from hence doe such heards of euill doers and droues of beastâ— multiply in the Kingdome Besides the Magistrates eares oftentimes are so inchaunted with flatterie and their eyes dazled with the brightnes of some golden gift that they cannot see neyther are willing to heare of those foule matters that the whole Countrey doth vphold and cry out of An instruction to all inferiours if they would stand before their Gouernours with credit good acceptation to stand against the corruption that is in themselues and the common vices that are in others for so shall they finde Christian Magistracie comfortable and not terrible vnto them and Christian Gouernours like milde showers of raine to refresh them and not as raging tempests to quell them and the powers ordayned of God as shields for their defence and not as swords prepared for their destruction O then wouldest thou be without feare of the power doe well so shalt thou haue prayse of the same Rom. 13.3 Wouldest thou haue defence from the Magistrate be innocent that he may defend thee Wouldest thou liue with good Subiects be no malefactor to death that thou mayst liue Giue not thy selfe to Riot and quaffing and garishnes and sinfulnes and Whoredome and execrable Swearing and impious Sabbath-breaking and other enormities so little feared and so much committed if thou wouldest haue the reward of good and auoyd the punishment of euil For the Magistrate is bound in the chayne of his high calling to be vnpartiall in his iudgement as God is no respecter of persons in iudgement and to giue to euery one according to the equitie of his cause and not the qualitie of his estate and for this he is armed with Gods authoritie that the Maiestie of his glory might shine forth in the execution of Iustice which is Gods delight Iustice and iust men doe helpe to aduance a Nation and therefore iust men and Iustice must be made of in the Nation So on the contrary sinners and sinne bring great shame to a people and therefore sinne and sinners should be disgraced among the people If then thou wilt cut thy selfe off from God by dangerous Poperie and rebellious wickednes hoâ— can the Magistrate do lesse then cut thee off from men by the Sword which he must not beare in vaine A Cananite may not be spared if then thou be a Popish Cananite the Magistrate may not spare thee A murtherer must not liue if then thou shed mans bloud by man that is by the Magistrate must thy bloud be shed againe The wicked must be rooted out if then thou dost wickedly thy roote must wither Swearing that is cursed and odious Swearing and Drunkennes and Whoredome must be punished and God will require the sparing of such at his Magistrates hands if they be
not punished if then thou be any of these or all of these repent or expect thy deserued punishment here or in hell The like may be spoken of other euils and euill doers But heere the Prophet speaketh of a froward that is sinfull or peruerse heart because when men doe euill they commonly doe so by the wickednes of the heart From whence this doctrine may be gathered that the Fountaine and root of sinne is in the corruption of the soule which wee call the heart that is euill from our youth Gen. 8.21 For the heart is not heere taken for that fleshly part that is in the middle of the body which wee call the Fountaine of vitall bloud but for the soule in the corruption of it or faculties corrupted And so our Sauiour is to be vnderstood when he sayth that out of the heart that is out of the powers of the heart corrupted proceede euill thoughts murthers adulteries fornications thefts false testimonies slaunders Mat. 15.19 for all these spawne in the heart Lust in the heart begetteth and the heart by lust beareth and bringeth to forme and shape all these filthy sinnes It is a prouerbe of Salomons that the heart imagigineth destruction and the lippes speake mischiefe Pro. 24.2 For of the abundance of the heart saith our Sauiour the mouth speaketh Mat. 12.34 I may adde further the eye seeth the eare heareth the palate tasteth the foote walketh the hand worketh therefore saith the Wise King Keepe thy heart with all diligence as with many locks for thereout proceede the actions of life to wit by good regard but of death by negligence without regard Pro. 4.23 Other things may occasion sinne but our hearts cause it Ioseph saw as well as Dauid and with more opportunitie but Ioseph looked to his heart Dauid in part regenerate neglected it therefore Ioseph though tempted by the tongue and eare had a good issue of his temptation Dauid in a like temptation not considering his weaknes and careles of his heart was foiled and did yeeld Now if an vnregenerate heart in one trulie renued did so soone and dangerously yeeld to euill what may the best iudge of his heart at this day and how will it riot if he doe not set a guard of diligence about it and keepe it vnder many tutor But not to speake of a froward heart in which sinne is Crowned King and ruleth by sundry lusts what shall wee say of a heart such as Dauid had how quickly may euen that for the corruption dwelling in it be allured to wickednes in the best if it be not watched And then how true is it that though the occasion of euill may come from others yet the cause of euill is all in our selues The Reasons First if we speake of actuall sinne the roote of it is in the soule as the branches of it are in the outward parts for there is no sinne actuall but the will is in it Now the body is not the seat of our will but our reasonable soule which is sayd to haue in it two principall faculties the will and vnderstanding Secondly the heart doth carry with it euery way all our outward senses and as the Heathen man could say it is not the eye that seeth but the heart nor the eare that heareth but the heart and so of the other senses which doth further appeare For let there be great sounds and much noyse in a place yet if our heart be earnestly set vpon some other matter our eares that attend the heart neither heare the sound nor listen to the noyse yea sometime we stumble in the playne ground and our feete fayle vs in faire places because our feet are carryed with our hearts that minde some other matter Thirdly it is the heart that maketh or marreth all our actions which proueth that the Fountaine of goodnesse or vice is in the heart and the streame of them in the outward senses for as the heart is in an action so it is accepted both of God and man Giue a small thing with a good heart and it is well taken but offer a better thing vnwillingly and it is not regarded and wherefore not regarded but because not the gift but the minde of the giuer is wont to be considered So a man may leaue a sinne and not be innocent for example he may refrayne Adulterie and yet be an Adulterer and forbeare to steale and yet be a Thiefe for the heart may loue Adulterie though the body be cleane and a Thiefe without the hatred of theft not dare to robbe lest the lawe proceede against him Shame or want of opportunitie may make an Adulterer in heart no Adulterer in act and feare of the law may keepe a Thiefe true when his heart before God and by the verdict of his owne conscience is a shamelesse Thiefe Vses This may serue to humble vs seeing the cause of all sinne is in our selues and cannot be layd vpon any other It is our owne heart that causeth vs to sinne whiles through the corruption that is in it it yeeldeth to the suggestions of Satan to the perswasions of euill men and to the treason of our owne flesh for if this corruption were not in vs no temptation could ouercome vs and wee should ouercome euill through goodnes Christ was voyd and free from sinne therefore Sathan in temptation could doe nothing against him Ioh. 14.30 no nor yet against our first Father till his heart was corrupted through vnbeliefe We vse to say Woe be to such a Man and to such a Woman that euer I knew them for if I had neuer knowne them I had neuer knowne woe Indeede euill fellowship is a strong occasion of falling in companie we meete with great temptations which should make vs to take good heede what company wee aduenture vpon yet our owne corruption is it that maketh vs to be ouercome with euill and by meanes of it the euill examples of Men doe wound vs to a following in badnesse and therfore the cause of sinne is still in our selues because our owne heart that is the corruption in it hath deceiued vs. A reproofe to those who content themselues to haue done some good outwardly and outwardly to haue left some euill vndone and yet neuer care to plant true goodnesse in the heart or to purge it from euill which is as foolish a part as if one desiring to haue all weedes taken out of his Garden should cut the toppes onely and let the roote grow or willing to haue wholsome hearbs and flowers should onely plant the leaues of them neyther the roote nor slips So to toppe the weedes of sinne and to leaue the roote of them growing in the heart and to plant some leaues of goodnesse that may shew for a day or two and not the roote or some part thereof what follie is it entending to haue and preserue well cleansed from â—inne and stored with grace the fayre Garden of a pure and cleane heart
friendship and seruice and things that they can doe about vs Shall they take heart in a great persons liuery as by a protection to doe euill who doe so much euill and take such boldnes to offend daily because they doubt not to be borne out by the credit of their great Master in any disorder I speake not this with any suspition of you my LORD in place for I can testifie truly before the Lord that your Honour hath great care to purge both your owne Familie and the whole Prouince from such loathsome spots In your owne priuate charge be it spoken to Gods glory and your true iustification against all tongues specially such as oppose vnto quicke but necessary and sober gouernment you haue giuen and still giue good proofe of a good minde and will in you to bring your whole charge to the discipline of the Gospell in things appertayning to saluation when time shall serue for you will keepe none in your house that hath not at least who pretendeth not to haue a care to serue God and your Honour in the way of Religion and obedience to lawes which I speake not to giue titles fearing my Makers reproofe if I should so doe but to stirre you vp farther and the grace in you to continue as you haue begun as I doubt not but you will and to prouoke others by so faire a precedent to begin and continue as you haue done hauing in your worthy selfe so cleere a Piller of fire to goe before them So much for that which the Prophet speaketh against dissemblers that which is spoken against those who tell lyes followeth He that telleth Lyes shall not remaine c. THe second sort of Offenders are Tellers of Lyes or common Lyers persons so deceitfull and false that one cannot trust them Such hee promiseth to put out of his house and to throw out of the Kingdome Before hee spake of the sinne of Slander which is by the tongue vers 5. and of dissembling which requireth the tongue Now hee speaketh of Lying or of telling of Lyes which is a worke of the tongue and doth lesse or more increase as the tongue is better or worse directed From whence the poynt to be learned is As the tongue is gouerned well or ill so wickednes breaketh out or is restrayned in the body Salomon sayth He that keepeth his mouth by ordering aright the tongue in his mouth keepeth his life and who would lose his life that may keepe it or liue vnquietly who may liue in peace but hee that openeth his lippes or prostituteth them in his talke by much babling shall come to destruction that is such an one shall neuer want woe and at last be destroyed Pro. 13.3 The same Salomon sayth that death and life are in the power of the tongue Pro. 18.21 that is the abuse or good gouernment of the same is effectuall for destruction or saluation Christ our Sauiour hauing sayd that men shall giue an account of their idle words addeth this for a reason because by our words we shall be iustified and by our words we shall be condemned Mat. 12.24 And Iames sayth If a man will seeme religâ—ous that is would be iudged godly and cannot refraine his tongue or if hee haue an vnruly tongue his hope is vaine that any man will take him to be a vertuous and good man for a good man is a good tongued man but he that cannot command himselfe in that member can commaund himselfe in nothing The Reasons Saint Iames compareth the tongue to fire Iam. 3.6 Now fire well gouerned will warme vs but misguided vndoe vs and who will not looke to his fire So the â—â—ngue well ordered will comfort vs but set at large shame vs who then will giue such a member libertie Secondly a good tongue is the meanes by which our actions are well mannaged therefore Saint Iames calleth it the rudder of the Man Iam. 3.4 then as the Shippe is directed by the rudder so are mens deedes by the tongue and he who wanteth a good tonguâ— is in as great perill as a Shippe in the roughest Sea that wanteth both Sterue and Pilot. Vses An instruction to set a guard of attendance before the doores of our lippes for no Malefactors are more ready to breake out of Prison nor waters to flow out of their Fountaines then lewd or foolish or fruitlesse words are to proceede out of our mouthes And how quickly shall euen the best forget themselues this way if they be carelesse what passeth from them for how many vnfit and idle speeches come from men otherwayes not euill because they bound not their talke with the law of grace when they speake in matters Therefore hath Nature not without cause shut in the tongue with a double wall of lippes and teeth which proueth that it is no easie thing thus as hath beene sayde to gouerne the tongue and therefore Dauid prayeth the Lord to set this watch before it Psal. 141.3 And where the Apostle Iames calleth it an vnruly euill Iam. 3.8 hee would haue vs to giue great diligence to master it that we may so doe we must first speake considerately and not without some premeditation for hee who answereth a matter before he heare it that is he that will open his heart before hee open his eares shall haue shame Pro. 18.13 Iam. 1.19 The minde should be the tongues guide as the tongue is the mindes messenger And therefore so oft as wee speake not minding what vvee say the messenger runneth without his errand Secondly wee must speake wisely or as the Apostle speaketh gratiously to edâ—fication and within bounds of truth Colos. 4.6 Eph. 4.29 Our speach must be poudred with grace to those that heare vs else as fresh meate long kept without salt doth putrifie so our talke if it be not salted with wisedome will proue rotten talke This wisedome is shewed when a man speaketh with iudgement which a foole cannot who poureth out all his mind where the wise keepeth something for hereafter Pro. 19.11 Thirdly wee must not be too full of talke and when we speake wee must speake little and soberly for in many words there is iniquitie Pro 10.19 and hee that speaketh much shall speake falsely or idlely or both God therefore hath giuen vs two eares and but one tongue to the end wee might be more ready to heare then to speake or to teach vs to heare much and to speake little And as when a Riuer ouer-floweth it leaueth much slime so much talke much corruption and wee cannot runne ouer in our talke but we shall offend with our tongue A reproofe therefore to those who turne their tongues loose and giue them libertie in their mouthes leauing them without a Rudder or Steers-man Now this libertie of speech is in respect of God or man as when we speake not reuerently of God nor soberly to Man We speake not reuerently of God when out of an Oath we speake idlely of
bedds at night as in open places befâ—re the Sunne and in the darkest twylight as in the cleerest day The Reasons God who is holyer and mightier then all men seeth vs euery where there is not a thought in our heart nor a word in our tongue but hee knoweth it altogether Psal. 139.2.4 And our turning of deuices shall be but as the Potters clay when we seeke deepe to hide our counsell from the Lord Esa. 29.14.15 Now doth the righteous God who knoweth the hearts and reines Psal. 7.9 and who will bring euery worke to iudgment with euery secret thing Eccles. 12.14 behold vs and shall we not care how he seeth vs occupyed Doth the presence of a mortall man or woman sometimes bridle vs from that we would doe and vvill vve giue the bridle to all manner vvickednes God looking on Will a thiefe steale before him that he knoweth shall be his iudge and shall we not tremble to doe euill in his sight who shall iudge the world Gen 18.15 Secondly it is playne Idolatrie more to feare Man whose breath is in his nosthrils then to feare God who is the Father of spirits Esa. 51.12.13 and yet some when they are in company vvith those vvhom they cannot but reuerence for their calling and graces of vvhom they desire to be vvell thought and spoken of vvill make great shew of a desire to doe vvell themselues and to bring their houses to good order who neuerthelesse haue no care afterwards eyther for their owne persons or their houses to doe thereafter Vses A reproofe to those who if they doe any thing well doe it in open places and before men that they may haue prayse for the same Mat. 6.2.5 but in their houses and when they are alone they turne to their race as the Horse rusheth to the battell Ier. 8.6 or as wee vse to say They are Angels abroad and Diuels at home the Sabbath is prophaned Gods fearefull Name dishonoured the wife and seruants shamefully abused no measure kept in chafing and fretting for euery trifle somtime without cause sometime without shew of cause And this is an hypocrite in kinde by his fruits you shall know him Math. 7.20 An instruction to beware of secret sinnes that the closenes of the place doe not enbolden vs to doe that priuately that wee would be ashamed should be brought before the face of men and light of the Sunne for there is nothing couered that shall not be disclosed nor hid that shall not be knowne Mat. 10.26 the scrowle and register of our close sinnes shall be layde open before the Lord and before the Angels and before men Mens great places perhaps may priuiledge them for a while yet at their death the sting of Conscience and worme of tormenting feare will greatly worke vpon them and force them to some desperate confession and being dead there is no farther sparing of them Their name that was Honourable in the signe and in a figure onely will now in speech and truth be most shamefull after their death when that chanell is raked into and the filthynesse of their secret sinne is brought to light Dauid Gods owne King the authour of this excellent Psalme was not spared long after his sinne which is so much marked in Scripture both by himselfe in the Psalmes and by him that wrot his Story He went closely about it and had no doubt men of secrecie and counsell whom he vsed in it vvhen the woman was brought vnto him hee had men that could keepe counsell to bring her 2 Sam. 11.4 and either hee wrot himselfe or had some trustie Secretarie to write to Ioab vers 14. So all vvas done secretly and cunningly no tongue did mutter of it 2 Sam. 12.12 But the iust God would not let matters so passe and therefore sends a Messenger to him one of a thousand first to round him in the eare by a parable or darke speach and then to tell him plainely and openly what he had done and that by a deede so dishonourable in Gods great Seruant he had caused the enemies of the Lord of blaspheme vers 14. and after to pricke him to repentance with the goade of the Lords seueritie whom hee had prouoked so much by his abhominable sinne then the whole matter came out by himselfe and now the whole Church rings of his impious fault to this day Now if they be reproued that closely doe euill how much more they who with no bridle of shame or common ciuilitie can be held from acting those impieties and doing that thing publikely in the sun-shine and at noone-day which others cannot without blushing and the helpe of darknes doe And then vvhat a Monster was Absolom who spread a tent vpon the top of his Fathers Palace and blushed not to goe in to his Father Concubines in the sight of all Israel 2 Sam. 16 22. And what Monsters were the Sodomites who declared their sinnes and hid them not Esa. 3.9 Though painted Tombes be spoken against that is hypocrites so resembled yet better be a paintâ—d Tombe then a filthy Sincke foule without and foule within And may we not thinke that the fiue foolish Virgins were more tolerable then that great Whore that sitteth vpon many waters Apoc. 17.4 5. Is it not better to haue Lamps without store of Oyle then to haue neyther Lamps nor Oyle that is neyther meanes nor meaning to attend Christ and better to doe some good then to professe all wickednes and better to seeme holie then neyther to seeme nor be So much for those protestations that concerne the Prophets owne person they vvhich concerne him vvith others follow I will set no wicked thing before mine eyes BEfore the Prophet had sayd that hee would follow the good here he sayth and makes faith for himselfe that he will hate the euill and not some euill but all wickednes for not to set a thing before our eyes is in common speech to lâ—ath it or with dislike to turne from it And here we haue the matter that he speaketh against euery wicked thing and obiâ—ct by which it is carryed to the heart the eye By wicked thing or Beliâ—l the Interpreters some of them vnderstand the Man of Belial or Man of wickednes as if the Prophet should haue sayd that he would not abide to looke vpon any such But I take it to be meant of the thing that is naught though with a reference to the person that is naught also and so the Prophets meaning is that hee will when euill is in sight turne away from it as from carion for a man cannot rightly doe iustice till he perfectly hate iniustice nor loue the good till hee abhorre the euill Neyther doth he say and promise for some euill that he will be against it but his chalenge is to all euill that his eyes should not behold it in any From whence this point of doctrine may be gathered that a true Christian must retrayne not from some
punishment or because accusing conscience doth affright them from it as in the example of Pilate Mat. 27.19 24. Ioh. 19.12 Gods best children because their whole will is partly flesh and partly spirit as the whole aire in the dawning of the day is partly light and partly darke throughout therefore they partly sinne and partly worke righteousnes or are partly sinners and partly righteous but the wicked are flesh and not spirit wholy carnall and no way spirituall euil they doe and will doe it good they doe not nor vvill doe vvhere the godly contrarily doe euill but vvould not doe it and doe not good but vvould doe it The Prophets further protestation against other offenders and offences but of more speciall kinde followeth Him that priuily slaundereth his Neighbour will I destroy IN this verse the Prophet more specially doth protest against tvvo kinds of euill persons and their two seuerall euils The euill persons are Slaunderers and Proud persons the euils condemned in them are detraction in the Slaunderer and bigge lookes and a large heart in proud persons For the Slaunderer the Prophet threatneth to cut him off and for the Proud person he saith threatningly that he will not abide him in the Kingdome But first for the Slaunderer here is noted his offence and punishment His offence is described by the qualitie of it it is called a priuie slaunder and the obiect he is called a Neighbour that is slaundered the punishment is hee shall be destroyed or cut off To slaunder heere is by giuing out or by receiuing in of a false tale or true report but vncharitably made to wrong our innocent or absent brother And to slaunder priuily is to wound a man vpon his back by a cowardly tongue A slaunderer therefore is a malitious informer and a priuie slaunderer a priuie thiefe of his brothers name Such vnmanly dealing with our Neighbour by a whispering tongue the Prophet so abhorreth that he threatneth destruction to it Such vnauthorised Relators and secret Thieues of a mans name in the world who abuse the eares of persons in authoritie or of brethren in amitie with offensiue and siding tales yea though there be some truth in the reporters words hee promiseth to cut off From whence this doctrine may be obserued that the sinne of slaunder or priuie detraction whether by giuing out or receiuing in of a false and malitious or true but vncharitable and hurtfull report against our Neighbour secretly is a detestable sinne That the giuers forth of a false report to the hurt of their neighbour that is of any Christian in his name for now euery Christian is our Neighbour are horrible sinners may appeare by that which is written of them Ezech. 22.9 where they are called Cursitants or goers about with tales to shed bloud Such a sonne of Belial and man of bloud was Ziba who falsely accused his Master to the King that he might be Master of his Possessions 2 Sam. 16.3 The Diuell spared not God himselfe Gen. 3.4.5 and these tongues descended from his house and linage haue a like disposition in them to touch all his children and for this they be compared with most deadly and hurtfull things as to the Poyson of Aspes to a Rasor to a Venemous Arrow to a Scorpion and greedy Viper to fire and coales of Iuniper and when they are inflamed by Sathans Bellowes and Gun-powder to the fire of Hellâ— Iam. 3.8 Psal. 140.3 Nay the Scorpion hurteth not as the scorching tongue nor is the biting of a venemous Viper so deadly as the wound of a tongue that telleth lyes for the Scorpion hurteth not but where hee toucheth nor the Viper but where he biteth first But the Slaunderer woundeth and killeth not neere onely but farre off nor at hand but remoued nor in our owne Land but in a strange Land nor curably but deadly nor the liuing onely but quicke and dead Such a detestable beast is euery malitious Slanderer There is a Lawe against such walkers and goers about with tales Leuit. 19. 16. where the Spirit of God as also in Pro. 11.13 20.19 compareth such busie bodies to pettie Chapmen or Pedlers who carry wares about selling in one place and buying in an other for so these Chapmen of reports goe from place to place and from house to house and wander hither and thither to gather vp tales to tell againe and to vent in one place what they haue receiued and more then euer they receiued or heard in another And now as they be detestable beasts that giue forth false tales to their Neighbours hurt so they are euill beasts that hurt him though by true reports else Doeg could haue beene no Slaunderer for that which he spake and whereof he accused Dauid in absence was true yet hee is noted for a cursed Slaunderer because hee blabbed out the truth to an euill end and at an vnseasonable time euen when Saul was in a great chafe against Dauid to kindle hotter persecution against him Psal. 55.2.3.4 c. The like may be said of Daniels enemies for what they reported concerning him was true yet they were malitious Slaunderers because they reported a truth maliciously Dan. 6.6.7 Lastly they that loue to heare such tales are wicked Slanderers as well as they that tell them So Eue listning to the Serpent and Adam to her both suffered as Slaunderers of their Creator Gen. 3.6.7 Tale-bearers and Tale-hearers saith one are guiltie alike for as the Tale-bearer hath the Diuell in his tongue so the Tale-hearer hath him in his eare The Apostle speaking of such as are deceiued with vaine words calleth them Companions with such Eph. 5.6 the Receiuer as bad as the Thiefe And the words of the Law areâ— Thou shalt not receiue a false report Exod. 23.1 It is not sayd Thou shalt not make a false tale but Thou shalt not receiue it being made Quest. But may not a man without sinne heare of his Neighbours faults his Neighbour not in place Answere Yes and report them to if it be profitable for him that is absent or expedient for thee that hearest or necessary for him that speaketh of them Profitable for the absent partie as when his faults by such information may be corrected Expedient for the hearing partie as when danger may come to him of iniury or infection by that persons faults Necessarie for the speaking partie as being the deliuering of him from the concealement of an offence Eli complayned not that the euill behauiour of his sonnes was brought to him by faithfull relation 1 Sam. 2.22 indeede it had beene good for Eli and better for his sonnes if that information had beene better regarded So Iacob was well content I doubt not that his sonne Ioseph should enforme against his brethren their slaunder or euill saying Gen. 37.2 And all good men will confesse that it is necessary for a publike State and for good order in a populous Familie that some be authorised to make report of
it to be no fault but praise rather to put away their bad wares with artificiall lying By this Art they get their liuing and therefore as the people cryed Great is Diana of the Ephesianâ— Act. 19.34 so because they so gaine by this siluer shâ—ine of a lying mouth therfore great is this Diana of Englandâ— and much honoured in Towne and Country But me thinks they should neuer looke vpon the money so gotten but it should make them to open a veine and bleede for may they noâ— say of such mony Is not this Acâ—ldama is it not the Field nay price of bloud haue we not for this corrupt reward with cruell hands euen shed the blâ—â—d of our Seruant and the bloud of our owne deare Childe haue we not for a little perishing wealth sould the life of our Seruant and the life of our owne bowels to the Diuell But may lying at no hand be indured then the admonitioâ—i which the Apostle giueth is good for vs and we should endeauour to cast off lying or to thrust it from vs and to speakâ— the truth euery Man to his Neighbour that is to speake nothing to any Man but what we know to be true or answerable to our new-man in the image of truth Eph. 4.25 for wee are renâ—ed in the holinesse of truth and therefore must be true as God is true vers 24. Also we haue put off the old-man of vnrighteousnes therefore wee must not lye one to another which is one of his works Colos. 3.9 Further that that Moses saith or the Lord by him belongeth to vs Yee shall not steale nor deale falsely nor lye one to another Leuit. 19.11 And here as thefâ— and lying vsually goe together so they commonly couple as companions Wouldest thou then blush to be a Thiefe be as much ashamed to be a Lyer To lye is a base thing but truth is noble and who can endure that it should be sayd to his face Thou lyest or You lye Lastly is it intolerable to tell lyes then is it horrible to sweare them and heere the greater may not be abidden where the lesser cannot be indured which maketh against false witnesse and periury in iudgement for if wee may not tell a lye then we may not sweare a lye and if not in priuate speech much lesse in Iudgement This vvould be considered of Iurers and Quest-men who as they fill mâ—ns â—ares with vntruths so they defile the place of Iudgement with periury and vnrighteousnes whiles by a false verdict they make the sacred Seate of Iustice which is Gods owne Chayre of estate on earth a Sanctuary for false sentence and whiles as much as in them lyeth they make the Lord himselfe in those high persons who sit in that chaire to oppresse the innocent and to cleere the wicked Some with respect of persons giue themselues altogether being Sworne-men to packe matters to gratifie their friends with the Lords dishonour And some going vpon the life and death of a man whom they would corruptly saue or wickedly destroy dread not eyther by periury to saue life in the vessels of carnall pittie and corrupt hyre or to shed bloud by crueltie where no cause is saue that malice will not let the simple liue By this high straine the holinesse of the Lord is defiled as much as is in man to defile it and the person of Sathan put vpon the person of the Lord as farre as Man can do it The consideration hereof should admonish all of you Christian Lord and graue Magistrates to be circumspect what oathes you receiue and what lawfull oathes they that be vnder you minister in Court where you sit as Iudges and if you finde any to faile of fidelâ—tie to sift their testimonie well before you passe it for it is no small matter to suffer a seate of such excellency as you sit on to be defiled with impure swearing The Kings Chayre is kept cleane and shall the holinesse of the Lord be violated Here also you must take good heed how and with what reason you beleeue those Aduocates that speake for their Fee though vnsworne For some vvill tell you farre otherwayes then the thing is if you will beleeue them and speake euill of good or good of euill Esa. 5.20 if you will heare them Some vvill whet their wit and polish their tongue to couer a false and naughtie matter and to make that seeme good which is indeede naught If there be none such in this Court and I hope there is not I speake against none here And for those vvho be here this that I haue sayd may serue to preuent corruption that it enter not not to tax corruption where it is not Here let none excuse himselfe because hee must speake for his Client For hee must speake that onely for him which is true or which hee thinketh to be true else hee takes a fee to goe to Hell for his Client Some say they spake as they thought and some of such say true for they neither spake well nor thought well else how could they who are so witty to prouide shifts as it were colours to mend and varnish a bad cause bee so simple in the helps which belong to a good cause The Prophets last generall protestation against offendors followeth Betimes I will destroy all the wicked c. THE Prophet as a cleane soule comming out of the hand of the Creatour and entring into the Realme left by Saul as into a bodie altogether vncleane and polluted with great filth of much iniustice and wickednesse that then abounded doth heere take a bond of himselfe presently by Gods helpe to roote out wicked persons and to purge that whole bodie where without delay as it were rising early he promiseth betimes to set vpon the worke with purpose to effect the cure of the holy Citie and whole land And here he resembleth the Sun in the heauens which as soone as it riseth or before it appeare chaseth the darknes before it and is cloathed with glory as with a Roabe for so as soone as he came to the Kingdome or before he was placed in it as the Sunne of that Firmament like a right Noble Starre in an obscure Land hee gaue forth as his beames of approach these holy promises which he holily obserued so soone as with the consent of all the Tribes hee was made and confirmed King Further he saith that betimes or morning after morning he will destroy or vtterly cut off all the wicked of the Land Hee saith all without acception of persons or exception of Men. And for the wicked he sheweth in the words following what he meaneth by them as namely workers of iniquitie and these hee will with his morning care dispatch out of the Church and Common-wealth of Israel that is he will presently so doe and from time to time This is the meaning of the words wherin we may consider further the manner of his reformation it shall be instantly done and
euils onely but from all wickednes He must not set any euill thing before his eyes or if any such thing come in place eyther not see it or see it with griefe The Apostle Iames shewing that no corruption in any manner is to be fostred in Christians biddeth them to lay apart all filthynes Iam. 1.21 not some but all nor some way but by all meanes The Apostle Paul goeth farther who writing to the Thessalonians and to vs in them would haue and biddeâ—h them to abstaine from all euill and appearance of euill 1 Thes. 5.22 They that follow Christ leaue all to follow him Luk. 18.28 And he that found the treasure sold all to buy it Mat. 13.44 And he that proueth Masteries abstayneth from all things 1 Cor. 9.25 Now what is it to leaue all for Christ but to abandon the world and all worldly desires that vve may be Christs And what to sell all for saluation but to giue all in the bargaine that we may be saued And what to abstaine from all things but to renounce all euill things for the mastery and reward of life Againe he that willeth vs to cast off the old Man willeth vs to cast him off with his works Eph. 4.22 Colos. 3.8.9 His workes are sinnes and to cast off all his workes is to cast off all sinne the like Heb. 12.1 1 Pet. 2.1 for what is that that prâ—sseth downe but sinne and to cast away euery pressing thing is to refrayne not a few or many but all sinnes And vvhat doth Saint Peter meane by laying aside all maliciousnes and all guile and dissimulation but a resoluing to lay away not some iniquitie but euery sinne and iniquitie The Reasons It is our calling and dutie as vve are Christians to please God in euery commaundement and therefore it is against our Christian dutie and vocation to offend God by sinne in any What Master will allow a Seruant who in some things shall serue him carefully in other some be carelesse of his commaundements and vvill our Master in heauen commend vs or discharge vs because vve haue done some things vvell hauing offended and done vvickedly in many What though thou be no Thiefe nor Murtherer nor Fornicator nor Swearer nor Drunkard if thou breake the Sabbath thou hast grieuously offended for as one disease may bring death as well as many so this one sinne vnput off and vnrepented of may damne thee as well as many sinnes may Secondly euery sinne is a dishonour to God but vve Christians are bound not onely to honour God but to abstaine from his dishonour as it is the dutie of good Subiects not onely to doe the King reuerence but to do nothing to his reproach Thirdly God is of pure eyes and cannot see euill so saith the Prophet Habaccuk Chap. 1.13 where he saith simply euill and not definitely this or that euill as if he had sayd God can see no euill and therefore he must abstaine from all euill that vvill see God No Lazar is more loathsome to Man then sinne is to him A sore eye offends a sound eye and much more an euill eye Gods pure eyes It is a true doctrine therefore that Christians must not thinke it enough to auoyde some sinnes except they abstaine from all iniquitie Vses An instruction to deale roundly both vvith small and great sinnes vvith our good vvill vve vvill not leaue a weede in our Gardens O that vvee had the like care and good will for the Garden of our hearts to suffer no weede of sinne to grow in it A little deformitie in our face troubles vs and should it not as much concerne vâ— vvhen vve perceiue any little deformitie in the face of our soules Is not he that is Lord of the bodie Lord of the spirit also hee hath payd for both and will he not be glorified in both 1 Cor. 6.20 That God may be thus glorified consider to what sinne or speciall sinnes thou art most inclined by nature or education and take the armour of God vnto thee for it or them Men fortifie vvhere the batterie is hottest and vvhere the enemie is most like to enter not where there is no assault or feare by weaknes So doe thou watch ouer thy selfe in that or those corruptions of thy soule in which Sathan is most busie to force thy heart and thou most readie to open vnto him That which is thy sinne spend time about it and cry fie vpon it and not onely vpon Drunkennesse Whoredome Blasphemie when these are not thy sinâ— Pride perhaps groweth in thee perhaps Couetousnes is thy sinne peraduenture both or if these be not thy speciall sinnes and yet who can say his heart is cleane from these peraduenture Impatience peraduenture Rage and Malice are Here thy enemy assaileth thee and here and in these thou must take thy armour against him and prouide for his comming A reproofe to those who put the Diuell away in some sinâ— yet bring him backe and make much of him in other sinnes In Drunkennes it may be they can take heede of him or in the sinnes of Whoredome and raging blasphemie but he Inneth nay dwelleth with them in Couetousnes Oppression and Sacriledge with Herod they will heare their IOHNS in many things Mark 6.20 but not in the Herodias of any beloued sinne nor in those things that shall offer to touch the quicke of their sinnes as in their brothers wife Euery one must haue his peculiar sinne or Rimmon that he must be spared for 2 King 5.18 and therefore some haue a Rimmon of Drunkennesse some of Fornication some of Pride some of Recusancie the prophane contempt of our assemblies to bow in spare them for these and they will heare you for other matters patiently and gladly while you touch any other sinne but haue we not read how great a thing a little fire kindleth Iam. 3.5 Sathan careth not how he possesseth vs whether by one sinne or by many by Whoredome or by Pride A defence for those that make some sound conscience of striuing to some puritie of body and minde by Dauids example here Our Sauiour saith Yee shall be perfect as your heauenly Father is perfect Math. 5.48 His meaning is though this cannot be yet such you must striue to be or to be in like manner though not in the same measure perfect They that thus doe are nick-named Precise but euery Christian hath warrant and receiueth commandement to be so precise While we dwell in flesh wee shall be imperfect but we must labour to be perfectâ— and we shall haue corruption but we must striue against it No strife no victorieâ— no victorie no Crowne The obiect and that which carrieth wickednes to the heart is heere sayd to be the eye not that it alone doth so for all the outward senses haue their part and hand in this trespasse but because the eye is chiefe of the senses that so offend From whence wee learne as to keepe