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
authors yet abettors to them of all the vngodlinesse that is committed by them in that vndisciplined estate Nay he that shutteth not his doores against such if he know them openeth them to the curse of God which vndoubtedly will know him and follow him And can any man be too good to preuent so great a danger towardâ— himselfe though he will not doe good by preuenting it in mercie toward others Vses Hence then they are reproued who disdaine to set the Teachers chaire with Dauid in the mids of their house Vers. 2. and with him to doe wisely in it till the people that be vnder them doe all know the Lord. Some put from them with great contempt this charitable worke to others and some that looke for seruice from the persons they keepe hate to giue them instruction But the best day that euer Dauid saw was that day when he danced before the Arke in a linnen Ephâ—d and with all his might 2 Sam. 6.22 for that was a good day indeed when his zeale made him so vile before the Lord and so humble before the Arke of his seruice Solomon as we heard a great King became a Preacher the Scripture calleth him he called himself Solomon the Preacher Iosua protested for him and his house that he would serue the Lord and Hester the Queene did as much for her and her maids Hest. 4.16 Abraham and Cornelius are praised in their storie because they had religious families And who art thou and what is thy fathers house that thou shouldest fancie to thy selfe greater honour then thus to worship at the Lords feet in the sight of his Saints with so great a Cloud of famous Leaders all of them excellent persons and well reported of in their times I confesse that Princes and the Nobles of the Earth may and ought to haue in their Courts and great houses their speciall Ministers and eyes of assistance the Scripture calleth them Seers as Gad Dauids Seer and wee Chaplens in this great worke yet so as they forget not to be good Nehemiahs and ouerseers of the worke themselues For if they doe that that perisheth perisheth by their default and is lost vpon their account and they shall answere for it An instruction to Fathers of Families and of Children to doe this high office of a Teacher or Catechist vnto them for godly knowledge and nurture If wee would haue the Church of God to continue among vs we must bring it into our houses and beginne it in our Families For as of particular persons come Families so from Families well ordered proceed florishing Churches Many complaine that there is no discipline in the Church but thou that so complainest for Gods house looke into thine owne house and be sure that good discipline be there Many crie out vpon euill seruants and stubborne Sonnes But thou that makest this outcrie take heed the fault be not thine and cause in thee that thy Seruants are so bad and thy Sonnes and Daughters no better For hast thou endeauoured to make thy Seruants the Seruants of God and thy Sonnes and Daughters the Sonnes and Daughters of the Lord by good education and teaching Then thou mayest well complaine that they are no better but if not then it is thy iust plague that they are so euill But must great men doe this dutie Surely great Dauid did it and they must eyther doe it themselues or see it done by others But as when Ahimaaz would haue runne to haue told Dauid of the death of Absolom his wicked Sonne Ioab said thou shalt not be the Messenger to day to day or in this thing thou shalt not beare the tidings seeing the Kings Sonne is dead 2. Sam. 18.20 So when any of our worthies shall hauing the Absolom of rebellion slaine in themselues offer to bring the good newes of it to others not to Dauid but to the house of Dauid and Church of Christ by endeauouring shall I say to runne nay but to creepe in this race of priuate discipline for the making of a religious and well catechised Familie they shall meete with many Ioabs and pull-backes But Noble Ahimaaz be not kept backe the more Noble your birth is the better it doth become you to runne the race or way of Gods commandements For as Apples of gold vpon pictures of siluer Prou. 25.11 so is true zeale when it is found in the heart of a Noble-man or Gentleman of great parentage Yea as pearle set in gold so is it to finde sanctified vertue in the steppes of Honourable Lords So much for the title of the Psalme the matter followeth I will sing mercie and Iudgement to thee c. VVE haue heard of the maker of the Psalme which was Dauid the matter of it consisteth of sundrie protestations as it were bills of couenant concerning his owne person in the two first verses and concerning both it and his Subiects in the rest of the Psalme That which concerneth his owne person in this verse is his bill of promise by which He entreth into bond to the Lord to execute holily and indifferently mercie and iudgement in his kingly place And this containeth the dittâ—e and person to whom he will sing it The dittie may be considered in the manner of expressing it or in the parts whereof it consisteth The manner is by singing The parts are first mercy or gentlenesse to those that doe well opposed to tyrannie and crueltie then iustice or seueritie due to incorrigible offenders till they be rooted out opposed to dastardie and carnall feare The person to whom this holy Psalme is holily ascribed is the Lord. Where He that is the Author of this solemne vâ—we promiseth to shew mercie and to practise iudgement to his glory For the manner and in as much as the Prophet here taketh vpon him to sing the matter which hee hath in hand not coldly to deliuer it he doth in effect say that he will doe it with ioy and cheerefulnesse with a loâ—d voyce and with all his might For they that sing are commonly merrie and the Apostle Iames saith Is any merry let him sing Iam. 5.13 Also they extend their voice and put strength vnto it that sing as the Prophet here vnderstandeth singing From vvhence this Doctrine may be gathered what wee doe to God or our Brethren for God to doe it with ioy heartily and willingly The Prophet here doth so seeing the manner by which he voweth praise to God is by a Psalme which he spreadeth before Him in his sanctuarie as his pawne and witnesse to testifie for him that what â—e solemnely confesseth as debt he meaneth iustly to pay He that distributeth must doe it with simplicitie he that ruleth with diligence he that sheweth mercie with cheerefulnesse Rom. 12.8 The words are plaine and they speake thus much in effect vnto vs that in Gods matters all things must be done in good forme and vprightly The matter must be good and the manner must please
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
I had neuer knowne such sinne for if their hearts had beene good the company could nor haue been euill that is euil to them so they reason ill who because ill company is not the whole or principall cause of our errour but the heart that is onely euill continually Gen. 6.5 hold that it is no cause at all that the heart receiueth no impression of errour from the stampe of lewde fellowship 1. Cor. 15.33 So much for the Prophets promises concerning himselfe they which concerne others follow I hate the works of them that fall away THe promises that concerne others now follow to bee spoken of the Prophet hauing spoken of those that concerne himselfe And these concerne the wicked in his hatred of them and the good in the fauour that he will shew vnto them In those that concerne the wicked he sheweth what minde he beareth toward them and what punishments hee will lay vpon them which I cannot follow in their owne order but must follow in the Prophâ—ts order and as he speaketh of them The first kinde of wicked persons here spoken against are Fallers away concerning whom the Prophet sheweth that hee hateth them and that they shall not cleaue to or haue protection from him In the first we may note the Prophets affection and the obiect the affection is hatred the obiect of his hatred is not goodnes but sinne nor the person of the offender but his falling away So his meaning is that he did not mislike sleightly but hate greatly all declining and Decliners in good things The point taught is As the Prophet was affected against fallers away so should wee be against euery sinne specially against the height of sinne and highest of sinners that is wee should burne with wrath til sinne be consumed as drosse in the fire And heere we must hate the Flesh that is sinne and the garment spotted by it Iude 23. So this Prophet maketh protestation that hee did hate the haters of God not with superficiall anger but with deepe indignation and with an vnfained hatred Psal. 139.21.22 He hated those also that gaue themselues to deceitfull vanities Psal. 31.6 and these he hated not in their created good substance but in their mis-create vaine minde The like we reade Pâ—al 26.5 where he is said to abhorre that which too many loue too well the assemblie of euill persons or that knot of fellowship in a towne that is combined in societie against good Men and good things Moses was so farre gone in his zeale against Idolaters that hee forgate the Tables in his hand and brake them when hee saw the Idolatrous Calfe Exod. 32.19 The Lord President Nehemiah hating those who had so polluted the Sabbath with their Markets and the Sanctuary with their wares protested against them that hee would lay them by the heeles or as the text saith Lay hands vpon them if they did so againe Neh. 13.19.21 The same may be said of Iehosophat Asa Hezekiah Iosiah and other reforming Kings of Peter Stephen Iohn Barnabas Paul and other excellent men in the new Tâ—â—â—ement By all which it is playne that true Christians should and will professe vnfained hatred to those that fall away from the truthâ— and power of godlinesse and it may be further prooued by these reasons following For first we must loue where God loueth and hate where hee hateth but God hateth fallers away yea and all declinings from the path of truth by a false beliefe and the good way of righteousnes by a corrupt life Such therefore must be hated by vs not as they be men but as they be such men Pro. 8.13 Secondly it is Gods Commaundement by his Prophet Amos that we seeke good and not euill Amos 5.14 and that we loue the good and hate the euill vers 15. Thirdly where wee are not hot against sinne we are soone entised to make peace with sinne when we should make warre against it So when we waxe cold in hearing and begin to coole in prayer and yet neyther abhorre our coldnes to heare nor loathe our blockish praying wee shall quickly be weary and soone giue ouer to heare and pray Fourthly we will not be reconciled easily where we hate perfectly as wee are soone agreed where we hate but little Therefore that we may not be at one with sinne to which God is enemie Hab. 1.13 and for which without Christ he will neuer be entreated we must no way mince with sinne nor stand indifferent to fallers away Vses An instruction to bee zealous in the cause of truth so will we hate those that fall from it The Apostle saith it is good to loue earnestlie and alwayes in a good thing Gal. 4.18 the wordes are playne and haue this farther meaning that our affection to truth and good wayes must not be cold but earnest nor for a fit earnest but alway zealous for we are bought with a price to be a people peculiar to God that is enclosed from the world to him and zealous of good works that is such as are carefull to doe well from a good heart or such as haue a hot breath in good actions and loue feruently in good things Tit. 2.14 The contrary to this is Luke-warmenes or indifferencie in Gods matters but God doth threaten such halting Gospellers that hee will cast them out of his mouth as a loathsome vomit Apoc. 3.16 for Luke-warmenes agreeth vvith God as warme water doth with the stomacke of a man and he loueth not cold Suitors but is found of those who seeke him in the zeale of fire Yet that we abuse not this fire to the burning of the good as well as of the badde in our offending Neighbour our zeale must begin and end where the wordâ— beginneth and endeth For that must be Moderator and as that Pillar of cloude to our zeale that wee reade of Exod 13.21 to order it when that goeth wee must walke in our zeale when that standeth our zeale must stop If the word and farther then the word condemneth our brother we must not condemne him Also there must be no Pharisaicall 〈◊〉 of Minâ— Cummin with the losse of better things in the law as iudgement and mercie and fidelitie Mat. â—3 23 But our quiet and vnmedling Politiques can abide no courage for the truth and such will rather hate good men then fallers away Such we call peaceable men and men of great charitie as if all that were otherwaies minded were seditious persons and persons which are enemies vnto peace but then should the excellentest men that euer were and Christ himselfe be traduced for busie bodies and no friends to quietnes looke Exod. 32.19 Num. 25.8 Ezâ— 9 3. Nehem. 13.15 2 Pet. 2.7 Ioh. 2.15 A reproofe to those who though they accuse not sinne which is bad not maintaine it which is worse yet hate it not as they would to see or heare their â—ather dishonoured Some are so smooth and gentle in the pursuit of sinne that no sinne
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
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
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
constantly followed and the obiect or substance of the same and this in the punishment it selfe or persons whom he will punish the punishment is destroying or cutting off the persons are all the wicked of the Land whom by exposition he calleth the workers of iniquitie for the manner of reformation here promised it is promised that it shall be made betimes or without delay From whence the Doctrine is Magistrates and other Gouernours must betimes without putting off proceede against the wicked in their greater or lesser charges at home and in the Common-wealth that is good and quick iustice must be done vpon euil doers whosoeuer they be that are within their authoritie as it were gates and they whom God hath bid to rise vp to giue iudgement must say presently by Gods grace I will commaund iustice and establish peace Vertue shall be my first care and forthwith I will banish vngodlinesse So Iosua rose earely in the morning to finde out the trespasses of Achan Iosh. 7.16 He lay not all day in bed when Israel had committâ—d an execrable sinne Hauing found out the sinne hee executed the Malefactor the same day Sâ—lâ—mon Dauids sonne prayed for this Wisâ—domâ— and obtained it 1 Kin. 3.7 For so soone as hee was set vpon the throne of Dauid his Father and God had established the Kingdome in his hand hee proceeded to sentence against diuers â—icked persons whom his Father had spoken of to doe vnto them according to the wiseâ—ome of his heart 1 Kings 2.24.26.31.66.44.45.46 and Iehu is sayd to be zealous for the LORD 2 King 10 16â— though otherwayes no good King because hee beganne vvith the Lords sword in his hand to destroy wicked Iehoram and to roote out the vvhole house of Ahab and worship of Baal 2 King 9.24.33 10.1.2.3.7.8.10 11.17.25.28 Aâ—a did not put off to doe good therefore he is said to haue done that that was good and right in the eyes of the Lord 2 Chron. 14.2.3 though his end was not like his beginning Chap. 16.2.10.12 For when sentence against an euill worke is not executed speedily the heart of the children of men will be fully set in them to doe euill Eccles. 8.11 In other things as the saying is behindâ— but here men may see her braines if they who haue the opportunitie and calling to punish vice deferre to doe it and take not hold of her forelâ—ckes Besides the greatest haue no Patent or Charter of their life what care then should they haue as GOD hath called them to walke to day and to morrow and the third day euen till they haue finished their course with ioy The Reasons First they are not sure of to morrow and therefore the good they are able to doe they should doe it with the present day redeeming the season Ephes. 5.16 Secondly punishments are as medicines which if they be kept too long hazard the patient and loose their worke and Magistrates are as Phisicians who must not let a disease goe too long lest by sufferance it proue incurable which might haue beene holpen by timely ministring Delay in common matters is dangerous but vnspeakeably banefull in the case of punishment For in the time of so large intermission the wicked will make friends and the offence so borne vvith get a protection And as a small fire which at the first beginning may bee put out with a handfull of dust yet neglected for some time so rageth against houses and vvhole Townes that it preuaileth against not onely a great deale of vvater brought vnto it in vessels from Welles and Conduits but sometimes against Ponds and Riuers so an euill member vvhich at first might haue vvith small hurt to a multitude beene remoued by the diligent hand of a good Magistrate yet suffered long vvithout punishment and hauing by such vnmercifull sufferance gotten a deepe root and long growth of acquaintance among those vvho are of good sort and note in a Countrey cannot but breede great offence and be occasion of much euill before he be or can be cast out Thirdly by deferring of punishment Mens heate that vvhich they had against the sinne vvill grow colde and that fault vvhich they thought to be vvorthie of sharpe punishment vvill in time seeme or passe as vnworthie of any punishment And not to punish the wicked speedily vvhat is it but by such euill impunitie to set them at a greater libertie to doe hurt as so many Lions and Beares and Beares-whelpes let loose among harmelesse Sheepe and Lambes Vses An instruction to Gouernours with a ioyfull quicknesse to seeke after God and not to delay or put off to keepe his Commandements so will they with more speed and courage set vpon offenders Psal. 119.60 For wherefore is sinne so spared and they who commit it so seldome and sparingly punished but because they so little feare God who haue receiued charge and power to proceede against such to punishment and vengeance for euill doing When did iniquitie more multiply in Israel then when there was no Ruler in it Iudg. 17.6 It was not vvithout Rulers but as good there had beene none as such seeing they vvere spiritually so sluggish and generally so naught that euery man did that which was good in his owne eyes The Scripture is plentifull in examples of this kinde A reproofe therefore to lingring Rulers who being Magistrates but for a yeere in Cities and Townes passe that whole time without drawing the sword of iustice vpon the sinne of any Malefactour and who so long beare vvith the wicked of vvhom there is little hope that they will euer proue better that they doe nothing but multiply offenders where their calling is to visite for faults Such in their owne causes are soone stirred and yet they can beare with outragious euill liuers and such as they know long to haue liued in drunkennesse fornication and other deadly enormities And so farre off are their purposes from cutting off the wicked betimes from the Common-wealth if they be Magistrates and from their owne houses if they be Masters of families that neither betimes nor at any time doe they with any good conscience performe this dutie The cause of this in some is the euill that raigneth in themselues which therefore maketh that they cannot impeach the sway of it in others For who shall punish idolatrie when Ieroboam he who is King is giuen vnto it I King 12.28.29 in some the cause is more feare of man then of God For because they shall be Maiors and Bailiffes but for a yeere and after their yeere be as another man therefore while they are in office they will vnserue GODâ— and serue flatterers that they may not offend To such wee may say who art thou that fearest mortall Man that must be giuen to the wormes and fearest not the glorious God that spread out the heauens Esa. 51.12.13 But we feare too much and where we should not because we feare too little or nothing where wee should feare
such want or is the Lord prouoked for these onely to bring great necessitie vpon a Land Surely though these be great Wormes of the wealth of a Nation yet there are moe consumers then these For haue not the Prodigall Sonnes of our Countrey some of them vvasted their goods and flesh with Harlots who rising vp full haue neighed after their neighbours wiues as a fed Horse after his Mateâ— Ier. 5.8 Haue not some laid but all vpon vaine and chargeable brauery from their Hat-string to their shooe-strings Haue not some hid their Talent and Patrimonie in gorgeous and costly buildings desiring to dwell in larger houses then their fathers builded without all desire and care to keepe the good houses their fathers long maintayned Haue not some turned all into smoake by making that to passe through their mouth and nosthrils in townes and Cities which should in good and charitable Hospitalitie haue gone through the chimnies of their fayre Houses in the Country whereof some like a Plague-house stand euer shut vp Haue not some hauing turned all to destruction with the riots of Dice and Gaming turned beggars who were Gentlemen well descended and left And how great is the number of those who hauing filled their mouths with the smoke that hath beene spoken of call in for their pottels and gallons to quench it with large drunkennesse When wee consider such generall abuse of Gods blessings and mens vnthankefulnesse for them what maruell if God punish vs with scarcitie of fruits and pouertie of estate For this cause the Lord wrought fearefully in our eyes the last Summer and the beginning of this Let vs not forget his worke his great worke worthy to be remembred The last Summer there was little grasse to make into hay this Summer and yeere a great yeere of grasse the ground neuer in mans memorie better clad with that commoditie Yet how was her faire cloathing with grasse soyled with dirt in many flouded Medowes within the Land this yeere The last Summer the Sunne in his open chariot this Summer or the beginning of this in his chariot couered with clouds The last Summer glorious the beginning of this wading in water The Heauens the last Summer as brasse ouer our heads this Summer or beginning of this as a Spring or Conduit The last Summer bright and shining this Summer blacke like a Hayre-cloath ouer-cast vvith darknesse The earth the last Summer as an Iron-earth the beginning of this as a marish-earth The last Summer gaping with thirst the beginning of this drowned in raine and waters Doth the Lord worke so strangely and contrarily in two yeeres so neare together and in two Summers immediately following one another to leaue no impression and to get no audience Is it not to shew what power he hath both in his right and left arme that the carelesse in our Land may feare and be humbled before his great glory Is it not to make them to call their sinne to remembrance and their hearts to repentance This is the end of the Lords smiting a Land with sore diseases and long dearth that that Land by such visitation and humblings might mourne girded with sacke-cloath like a virgin for the husband of her youth Ioel 1.8 But if for all this it laugh and reioyce with sinners the Lord hath not lost that correction for hee will loose nothing by any that is hardened desperately in his sinne but hath left it as his witnessâ— among vs of a smarter if the easier cannot preuaile or of our most certaine destruction if he shall say why should ye be smitten any more Esa. 1.5 A reproofe of those who in a matter of such punishment as this Land hath beene lately vnder by two vnseasonable Sommers looke not into their sinnes as causes but altogether into the face of the skie and the distempers there blaming them Wee set our sinnes against God and hee setteth his creatures for sinne against vs. Wee refuse to serue God they grudge as much to serue vs. A wise man considereth this and considering findeth in his Christian search the true cause of all such distempers in the skie and alterations on earth to be in that ill vveather that commeth from the corrupt Ayre and mud of the age and times in which wickednes so aboundeth Hee that gathereth other wayes is vnwise or as one that is blinde and can not see a farre off 2. Pet. 1.9 It is so then that God did thunder maruailously with his voyce this yeere Iob 37.5 and in these parts on the Sabbath What maruaile when on the Sabbath vvee drumme against God hee on the Sabbath also should thunder against vs two or three Moones haue changed but vvith small change of the weather from euill to better and what maruaile if the weather bee not changed when our hearts are not changed and vvhen we looke into the change of the Moone and not to the change of our wayes If we would set the signe of the weather not in the Moone or Starres but in our good conuersation in Christ we should haue better signes of better seasons then haue lately appeared But some when there is any ill weather vp talke and complaine of some Coniurings abroad To such I may say if they would driue out of themselues Satans great host of lusts and those more then seuen or seuen-times seuen Deuils which haue so possessed them by customary and familiar sinnefulnesse they shall see a present calme and end in all stormes Iob sayth Miserie commeth not foorth of the dust Iob 5.6 his meaning is these miseries that so many complaine ofâ— come from sinne not from the dust of the earth but from these bodies of dust and the bodie of sinne God is able to giue vs raine in season and the appointed weekes of the Haruest Ier. 5.24 The raine we haue had hath beene vnseasonable and the weekes vve haue seene haue proued vncomfortable Commeth this from the Earth and altogether from a troubled skie no but our iniquities haue turned away these things and our sinnes haue hindred good things from vs Ier. 5.25 When the childe beginneth to play vvith his meat a wise Father will take it from him vvee haue abused our plentie and doe still abuse it and what can vve looke for from so wise a Father as our Father in Heauen but penury and dearth after fulnesse so abused So farre of the punishment which was by occasion and generall vpon the Countrie that which was particular vpon this lost Sonne followeth And hee began to bee in necessitie The Countrie being punished with a great dearth the lost Sonne is here sayd to haue had his part in the generall affliction for hee also began to be in necessitie that is the generall want extended to him as his sinne was in it and hee tasted of the cup of the common calamitie Hee was in want and as appeareth by the 16. verse in great want which want and great want was layd vpon him iustly