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
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
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
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
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
against for hee trafiques altogether by exchange He will not goe emptie and if hee deliuer any thing vnto you it shall be on condition to receiue something from you As hee telleth you secrets so he will blaze your secrets And who can trust him Prou. 20.19 The reasons The slanderer is true to Satan who is false to mankinde and his worke they doe whose worke they cannot doe and doe well Secondly that that moueth the slanderer to relate other mens affaires to thee cannot but induce him to discouer thine to others which is want of loue and a desire that he hath to serue the Market of an itching eare Thirdly the slanderer is Satans Gun-powder and if Satan put fire vnto him he cannot chuse but take it Iam. 3.6 But Satan will not faile to giue fire where he is sure it will burne seeing he is a continuall make-bate betweene God and man and man and man and a friend and his neerest friend Vses This sheweth how vnnaturall the sin of slander is which maketh a man cruell against his owne kinde vide Man and the nighest in dwelling to him his Neighbour I may adde the neerest of all his Mothers Sonne Psal. 50.20 The Lion rageth not against his fellow Lions but maketh his prey of beasts of another kinde The venemous Serpent spetteth not his poison at wormes of his owne shell but at the enemies of his life But a man teareth a man in pieces with words of crueltie Men at Man the brother at his brother spetteth the venome of a Dragons tongue and destroyeth those by falshood whom he should preserue by grace in his lips An instruction not to hang any thing vpon the report of a deprauing tongue For hee that is false to one will betray another And who will trust him that is false to all Slanderers are such They will speake faire and protest as friends but their sweet counsels are as an infusion of Wormewood and their delicacies more bitter then the bitternesse of death Therefore when such shall offer friendship to vs and the sweet bait of good will Let not their Balmes breake our heads Psal. 141.4.5 Insteede of opening their mouthes let vs shut our owne eares and the doores of our lips against them be they our friends or counsellours or yoake-fellowes For their commoning is not for peace and either they haue alreadie betrayed vs or are about to doe it Surgeons heale when they inflict paine and cause smart but flatterers that is flatterers of vs and slanderers of their neighbour kill when they pretend to please and offer to delight So much for the slanderers offence his punishment followeth I will destroy THE punishment threatned to the slanderer is destruction or cutting off if the case so require as Deut. 19.19 And where the Prophet thus minaceth the slanderer his meaning is that he will prosecute him with all the extreamitie he can shew though it be vnto death if the qualitie of the offence deserue it And he will not so doe onely when himselfe shall be slandered or it shall be his friend or neere kinsman who is slaundered but if any Neighbour or Subiect kinsman or other man friend or not friend be so slandered hee will cut off the slanderer The point to be learned is Gods Magistrates must indifferently administer punishments and rewards As men sin so they must be punished and as they doe well so they must haue praise for well doing This the Lord commanded by Moses Deut. 25.2.3 Where he that deserued chastisement was to be beaten according to his trespasse for according to the qualitie of his offence he was to receiue moe or fewer stripes From the Throne proceeded lightnings and thunders Apoc. 4.5 So from earthly thrones should come lightnings that is warnings and thunders that is strokes and claps and sometimes and for some faults the bolt it selfe which is present death In Rome-heathen the Magistrates had caried before them a bundle of roddes and an Axe the roddes for lesser faults the Axe for greater And this equitie should be obserued by all those to whom is committed the power of life and death The reasons As in the last iudgement euery one shall receiue the things that he hath done in his bodie according to that which he hath done good or euill 2 Corinth 5.10 so in mans iudgement the qualitie must be considered of that good or euill that shall be rewarded or must be corrected by him Secondly as the Lord iudgeth according to right Gen. 18 so ought they also who are his Ministers Now it is right that euery one should beare his sinne that is haue the punishment that it deserueth and that he who soweth iniquitie should reape the same Ioh. 5.29 Thirdly iudgement is to be giuen in respect of matter without respect of persons Deuter. 1.17 Magistrates must not further the euill cause of a good man nor hinder the good cause of an euill man Though hee be a good man if his cause be naught they must iudge it and though he be an euill man if his cause be iust they must heare it In a stranger they must consider iustice which is the friend and in a friend proceede against wrong which is the stranger Vses An admonition to Magistrates to be men of such courage in their iudgements and of such experience in matters that they may discerne what is right knowing what is iust no consideration mortall may draw them from it But more was spoken to this purpose before vpon the first verse So much for the first kinde of euill persons the second followeth Him that hath a high looke and large heart c. THe Prophet now speaketh of a proud person whom he describeth by the signe a high looke and the thing signified a large heart For pride properly is in the heart manifestly in the eyes and externall behauiour The eyes that is the eyes life vp are the windowes out at which pride looketh and the heart the large heart for so it is in the owne tongue is that highly exalted Chaire of estate in which pride sitteth So that proud persons haue bigge lookes and a large heart or are large in heart that is aspire to great matters swell with ouer-weenings And though the heart be vnsearchable yet it may be found and iudged of by the pulse and beating of it in a disdainefull countenance according to the Phisiognome of the holy Ghost in this place In the words themselues the Prophet sheweth what a proud person is and how hee will proceede against him he will not abide him where hee immitateth the Highest who resisteth the proud 1 Pet. 5.5 For the first hee sayth that for the most part a proud heart may be seene in the Glasse of a proud countenance at least where there is a loftie countenance there must needes be a proud heart The doctrine heere taught is A bigge looke and a large heart are inseperable Mâ—tes and where a haughtie face lookes
manner of vsing them followeth That they may dwell with me and serue mee THE Prophet hauing shewed what choise he would make of his publike officers and priuate seruants here sheweth how hee would fauour them and how much he would make of them when they were chosen Hee had promised to approue of and to aduance not simply the honorable but the faithfull and the honourable not for their noble birth but for vertue and therefore not prophane Nobles nor the sonnes of nobles that be fooles but the wise in heart and godly in conuersation here hee promiseth that such shall dwel with him in his Court and attend vpon him in his counsels of state Hee that walketh in the perfect way saith the Prophet that is who walketh in righteousnesse and not crookedly in his sins hee hee for hee doubleth the speech as if hee should say hee and no other shall be my seruant or be put in office and place by me This is the Prophets meaning where that vvhich moued him to stand thus affected to men of good conscience and holy conuersation was the fauour that God beareth to such and that hee might loue where the Lord had loued first These are greatly beloued of Godâ— and bring his letters of commendation in their behalfe requiring godly Princes and al Christian Magistrates and Masters as they fauour him to care for them and therefore hee promiseth to settle his affections where God had setled his and to respect where he hath had respect From whence this doctrine and Note ariseth that we must set our hearts vpon those that vvalke in the truth and are faithfull that is wee must cherish the good and fauour the righteous The Good will that we beare to God we must shew by dealing well with those that bee his Psal. 16.3 For it is a marke of those that shall be saued that they honour those that feare the Lord Psal. 15.4 that is they defend and preferre those that be good as they ought to oppose vnto and put down the vnrighteous Then as we must not flatter the wicked for their wealth so wee must not despise the godly because they are poore Salomon saith the fauour of a King is toward a wise seruant Prou. 14.35 the meaning is a Magistrate hath not a better seale in his bosome then this that hee loues the wise God in a wise hearted Christian defends him against the oppositions of the wicked is a wall vnto him and a recompence and in his good race giueth him both at his setting forth and while he striueth lawfully his due applause and garland of praise In the 1 Ioh. 3.14 it is made a signe of our translation from death to life that wee loue the brethren that is the godly delighting in them and fauouring them The Reasons Wee must honour those whom God honoureth and loue where hee loueth but his eyes are vpon those that feare him and he loueth the righteous Psal. 34.15 Such therefore must we loue also vertue maketh honourable not the gold ring Iam. 2.2 and honour is the adiunct of verine not birth nor externall pompe wanting vertue Secondly he that loueth him that begate must needs loue him that is begotten of him 1 Iohn 5.1 that is he that loueth God in his being wil loue man in his image He that loueth the Father will loue that Childe who is most like vnto him and hee that regardeth the Master will receiue the meanest whom hee shall send for the Masters sake How then can wee loue God and hate the good that are so like him or reuerence Gods maiestie and despise his image and honour our Master when vvee reuile his seruants Thirdly that vvhich wee owe to God in these debts of outward fauour delight bountie and loue wee must pay to him in the hand of his Saints and such as excell in goodnesse Psal. 16.2.3 and what wee doe to the least of these we doe it to him Mat. 25.40 wouldest thou then doe any thing for God nay vvouldest thou doe much for God do that much for a good man Wouldest thou take Christ part then take part with a Christian or vvouldest thou receiue Christ then reiect not a Christian. Fourthly the World that is the companie of them who are not Citizens of Heauen loue those who are of the World Iohn 15.19 therfore contrarily they who are not of the world will loue those whom the world hateth Vses An instruction to delight in goodnes and to loue righteousnesse so will we loue and delight in the owners of these things that is wee will loue their names and reioyce in their persons For wherefore doe vvee loue a worldling but because wee are in our disposition worldlings and why doe men companie with drunkards but because they bee affected as drunkards are and loue as drunkards doe And so if wee vvere truly good we could not be familiar vvith an euill person and wee would reioyce in the Communion of Saints if vvee loued vertue vve would single our selues to those that loue to doe well at least we vvould not in our daily familiaritie espouse our selues to those vvho haue another husband then Christ and other dowers that they trust to then the dower of Heauen If vve reioyced in goodnesse would wee delight to be vvhere vve shall heare little goodnes and much euill vvould a man when his prouision is spent goe vvhere is no market and not vvhere hee may helpe himselfe with varietie of Markets doe wee not seeke rich friends because vvee need them and they can helpe vs and shall vvee spend our time in the company of beggarly Christians that cannot helpe vs to God nor any vvay furnish vs for heauen A reproofe to those who grace Swaggerers and disgrace the simple because they cannot swagger nor creepe into fauour by flatterie and sycophancie and such courses We may not honour such with our companie and shall vvee speake good of euill to honour them Esa. 5.20 As farre as we beleeue the Communion of Saints so farre vve should separate from them else our practise is against our faith and shall vve cast in our lots with them for respects in flesh and praise them in their sinnes Is it any credit to grace a theefe and robber and what more credit nay what greater discredit and shame for a Christian to take pleasure in and to grace thaâ— fellowship that robbeth God of his honour and would robbe a childe of God of his saluation Then as sin hath made them vile to the Church and odiâ—â—s to God so euery good man vvho is a member of the true Church and seruant of the liuing GOD should thinke of them and vse them But as the image in Daniel had the head of gold when the feet were yron and clay Daniel 2.32.33 so the golden societie of the Saints that should as the head of fine gold be and liue without the mixture of the vngodly is made in many places a very Idoll strangely compounded
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
were the enemies whom the Lord would destroy But what furthered their sinne and hastened their end more or sooner then vnsanctified fulnesse and that hill which they supposed to be so strong in their vnmoueable prosperitie Saul being of a low degree and spirit in his Fathers house liued commendably and well 1 Sam. 9.2.21 But hauing a kingdome and being King he left the Lord and did much wickednesse Sathan would haue set vp Christ in prosperitie as vpon an hill thinking that if any estate could a full estate would make him fall from God and fall downe to him But Satan could finde nothing in Christ Iohn 14.30 that is nothing for his purpose in any temptation though hee found corruption enough in others euen the best after they were tempted in such manner for when Dauid had rest and ease by such rest and ease he fastened the point of this naile in him and droue it to the head in his adulterie and bloody sinne 2 Sam. 11.4 Peter feeling the fire of a warme estate denied his Master by feare Iohn 18.18.25.27 And therefore as the milde and gentle beames of the Sunne haue more force vpon a wayfaring man then the strongest gale of winde that bloweth in the skie for the Sunne by his warme beames maketh him to cast off his Cloake and to put off his Coate as a burthen too heauie to be borne where the vvinde with his loude and colde blasts maketh him both faster to holde and more closely to wrap about him both Cloake and Coate so the vvarme Sunne of prosperitie can make vs more naked to God by sinne then the colde winde of times blustering with troubles Therefore hath a Christian more neede in prosperitie to watch sinne then in dayes of aduersitie and trouble which may further be proued by these reasons following The reasons First Satan hath more cords to binde vs in those temptations which are on our right hand fet from profits pleasures and honour then in those which are on our left drawne from aduersitie want and basenesse Which made him to reserue his temptation taken from prosperitie to the last place in which he reposed all as in his best weapon or vveapon of proofe Secondly prosperitie is a slipperie path a man may soone fall in such a vvay but aduersitie is a more rugged and sure way not so apt to faile vs. Thirdly in a full life we haue more meanes of sinning then in a bare estate For what will not wealth doe to the help of riot that pouertie cannot A poore man cannot offend by drunkennesse by whoredome by oppression by fulnesse of bread by garish apparell as a rich man may Vses Therefore no cause to be secure when vvee haue fairest weather vvith the vvorld in these outward things For then commonly the foulest is vvithin In Luke Chap 12. ver 19. He that ouernight had his vvarme Sunne in much goods laid vp for many yeeres that is vvhich hee supposed should continue long and were presently gone was in the colde shaddow before the next morning or rather in the armes and shadow of colde and sencelesse death O foole this night they will fetch away thy soule from thee vers 20. Belshazzar was presently driuen from his Banquets of Wine to a banquet of Feare where hee saw in his deepest rests the fingers that wrote and wrought his greatest vn-rest and trouble For they pointed to his present vnhappy change from a glorious Monarchie to an inglorious Sacrifice by the sword of Darius of the Medes Dan. 5.4.5.6 And the Text sayth that the same night was Belshazzar the King of the Caldeans slaine verse 30. Also when did the enuious Man sowe his tares but vvhile hee slept that had sowed good seede in his field Matth. 13.24.25 So vvhen wee promise to our selues or the flattering vvorld doth offer to vs the sleeps of a quiet and easie life then doth Satan sow in our mindes the tares and impediments of true Peace and Righteousnesse The yong man vvho reioyced in his youth must for that abuse of his youth come vnto iudgement Eccles. 11 9. And if so then vvhat securitie or sound peace is to be found in the best worldly estate so threatned vvith iudgement and tormented vvith feare What better to haue our fill of Quailes and they to come out againe at our nosthrils Numbers 11.20 When vvee are filled with the Quailes of vvhat wee vvould haue vvee may thinke our selues vvell but how vvell and how long well vvhen at that very instant and vvhile that sweet meat is betweene our teeth the vvrath of God by such lusting against God is ready to fall vpon vs when Satan is pleased and the strong man hath possession all things are in peace Luke 11.21 but what peace more cruell then any warre is that which hath peace with Satan and warre with God Secondly heere vvee see that goods are not good but by their good vse They cannot make vs better this power belongeth to the Lord Psal. 62.10 prouder they may make vs and more to trust to our selues and lesse in God or they can doe vs no good vvithout grace and the desire of them cannot but purchase vs great harme for 1 Timoth. 6.10 the roote of all euill is in such couetousnesse Many say Who will shew vs any good that is vvorldly good Psalme 4.6 but there is no good in that and this is true good to haue Gods countenance vvhich is more then all riches and God with vs which is better then all worlds For it is the blessing of GOD that maketh rich Prouerb 10.22 that is riches make not a rich man but Gods grace with riches and hee shall rise to wealth not that riseth earely Psal. 127.2 but 5.18 To bee rich heere is to haue a good and comfortable estate heere Not to haue much goods but to haue much good of that vvhich wee haue bee it much or little The wicked may be rich but not in such manner rich hauing the plague but not the blessed contentment of riches which is the gift of GOD Ecclâ—s 2.26 This young man had riches but was he rich We shall after heare how poore hee was vvhen hee would faine haue filled his belly with the huskes that the Swine did eate because no man gaue vnto him verse 16. And so rich are they vvho hauing vvealth vvithout grace are so commonly as it vvere driuen from their full tables vvith this young man and lost Sonne to great hunger and the diet of huskes So much for the occasion of this lost Sonnes sinne the sinne it selfe followeth He tooke his iourney into a farre Countrie Heere the Euangelist or rather our Sauiour by him speaketh of this young mans sinne in two things First telling vs vvhither he vvent and secondly vvhat hee did in all that time of his stray-life Hee went into a farre Countrie that is as farre as hee could go from his Fathers presence and feare For the nature of such sinners is to remoue as