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
THE Christian Gouernour IN the Common-wealth AND priuate Families Described by DAVID in his 101. Psalme Guiding all men in a right course to HEAVEN Herewith also a part of the Parable of the lost SONNE Luke 15. Both expounded and opened by ROBERT HORN With the Doctrines and Vses thence arising The more particular Contents see on the Page following LONDON Printed by T. S. for Francis Burton and are to be solde at the greene Dragon in Paules Church-yard 1614. THE Christian Gouernour From whom KINGS on their Thrones Nobles in their Houses Pastors in their Charges Magistrates on Seats of Iustice Priuate men in their Families May draw good Instructions How to Rule their Subiects Order their Seruants Feede their Flockes Punish Offendors Gouerne their Householdsâ— THE Lost Sonne In whom is chiefly obserueable SINNE the true cause of Miserie REPENTANCE the right meane to obtaine Mercy TO THE RIGHT NOBLE MY much Honoured Lord RAFE Lord EVRE Lord President in these parts all true Honour with increase Christian Lord HAuing a great desire in my great want of meanes to expresse my selfe by some Office and Testimonie for your Honors good thoughts of mee in words of vndeserued commendation the rather because one Countrie 〈◊〉 in which you were borne Noble and one Countrey now containes vs in which you gouerne with honour and loue I light vpon certaine briefes of Lectures deliuered by me vpon a very worthy Psalme and before a worthy Audience your Honours immediate honourable Predecessour and others his reuerend and graue associates then in place A Psalme made by a King and for Kings which also may indifferently serue as a Table of direction for all States and Policies vnder that which is Kingly Therefore in the mirrour of this Psalme and example of him who made it as in a true Glasse your Honour may behold clearely the right and liuely image and face of a Christian Gouernour and gouernement And though no Psalme as it were pearle in this Booke of Psalmes or boxe of pearles can iustly displease yet as in the estimation of precious things That may please vs for one vse for which another being to no such vse will not please so well albeit precious for the vse it hath so it is in all these excellent Psalmes the Iewels of Gods Church For for some purposes one Psalme may be fitter that is more excellent then another though all be excellent and do edifie greatly in their seuerall kindes And indeed as when the Prophet gaue his mind to the preparing of those things that might serue for the building of the materiall temple He disposed in his minde to what vse this or that Iewell or waight of gold and siluer and a number of other things should be applied so for these Psalmes most of which were penned by this sweet singer of Israel the Prophet hauing stored and layd them vp as the ornaments of Gods Church in his Sanctuary for publike vse and as precious stuffe for the building of a spirituall Temple to God He had great consideration whereto each Psalm should serue Wherefore some he made for the Sabbath and Temple chiefly some indifferently for all dayes and places some for a remembrance of the generall some for a more speciall remembrance of the particular workes of God to his Church some for meditation and practise some for Doctrine and Prayer some for comforts some for threatnings some for confession of sinnes some of conuersion from sinne all which hee consecrated as Tables of perpetuall thankefulnesse to GOD in his House better then the three hundred shields and two hundreth targets that Salomon put in his house at Ierusalem though they were all of beaten gold 1 King 10.16.17 Now as Gods wisedome by Dauid thus sorted and disposed these holy Songs that they might be sutable to all the occasions and necessities of the Church for euer so in more speciall manner the same wisedome of GOD by him did indite this Psalme for instruction that it might teach euen Kings and all vnder Kings in authoritie how to please and serue God in those high places and that they might vnderstand and not forget that religious seruices belong to the Noblest as well as to the meanest and in reason rather to great persons then to common men For who should doe most worke but hee that receiueth most wages and who should pay the greatest rent but hee that hath the largest demise This Psalme therefore my Honoured Lord deserueth right well your best intentions both for the contemplatiue vse of it and your practicall in your Familie and the Prouince It is Gods Psalme or charge to you and such as you are by Dauid But because the Text of it short as it is is like to Tapestrie which being foulded vp sheweth but a part of that which is wrought and being laid open sheweth plainely to the eye all the worke that is in it therefore I though most vnworthy haue presumed thus to vnfolde this Tapestrie of the holy Ghost in so excellent a Psalme and to hang vp the chamber of it in a very meane Exposition giuen vnto it by my weake iudgement and gifts which in humblest good-will out of loue and dutie I humbly tender into your Lordships owne hands knowing the same to be willing and ready graciously to pardon and beare with things somewhat meanely done but with a well-meaning heart and to respect not so much the gift as the good-will of the giuer in matters of this nature Howsoeuer I haue dealt the Psalme is the same that euer it was which if I haue so opened that is so to the life of the Prophets words and so vnfolded that your Honour may discerne of all the pieces and sundry workes and matters contained in it as in a piece of Tapestrie opened you may I humbly thanke God and wish the fruit of it in your Lordships heart and from so good a treasurie in the places of your Honours publike and priuate emploiments to fructisie there that is turne it into a Prayer that you may follow in the steppes of Dauids obedience to it doing as hee did Often pray this Psalme to God my good Lord let it bee your meditation and counsellour in all your high affaires and when you would stirre the wheeles of all good graces in you for some holy and profitable dispensation of Iustice in the same vse it Lastly and for my selfe I humâ—ly beseech your Honour fauourably to remit this trespasse of my presumption respecting rather what I would doe then what is done and in how homely manner So not further to trouble your Honour I pray God heartily that as hee hath honoured you with a double honour of Birth and Office so hee would accompanie your earthly honour with such abundance of heauenly graces to goe with the same that here you may abound in euery good worke to the praise of God and in Heauen may receiue the pure crowne of Righteousnes and glory which is laid vp for you and for
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
fauoured Arius the world became an Arian These great red Dragons fall not alone but with their tailes draw downe others Apoc. 12.3.4 And therefore are they well compared to great trees and the people vnder them to lowe bougheâ— and shrubs which must needes fall when they fall An admonition to all vnder authoritie to pray for all in authoritie that they vnder them may leade a quiet and peaceable life in all godlines and honestie 1 Tim. 2.2 For their good commeth with the good of their ouer-seers A good President will helpe to make a good Prouince and where are such Masters in the house as Abraham was there will be such people in it as Abraham had Parents that be religious will traine vp children in religion and Iudges that feare God will commaund the Countrie to feare him Then how much are we bound to God that had a vertuous Mother and haue a religious King Queene ELIZABETH we hadâ— King IAMES we haue and long may haue who begunne in this whole Realme this sacred song of pietie which Dauid tuned to his Harpe and now King IAMES our Dauid preferreth â—o his chiefâ— ioy Pray we therfore as we are bound to pray that hee may sing it long and merrily to God his strength in despite of all enemies within the land â—nd in other lands who would haue him to change his notâ— and in stead of the sweet song of Siâ—â— to sing the lewd song of the whore of Rome in a strange tongue Hee that gaue him this grace to be a King must giue him grace also to raigne aright For as no man is borne an Artificer so none is borne a good King and as it is one thing to be borne a man and another thing to be a good man so is it to be borne a King and to be a good King Therefore and since it commeth from God onely that Kings continue to rule well wee had neede to pray to him heartily for our good King and for all our Rulers vnder him that they may doâ— wisely in the truth and be truly zealous for that God and truth which giueth them their honour heere and will hence as good and faithfull seruants glorifie them in heauen for euer So shall we doe well better at least because they haue ruled well So much for the manner of expressing the dâ—â—tie the partâ— of it follow Mercie and Iudgement c. THese two parts are put together and may not be sundred in the administration of iustice by Christian Magistrates And here by mercie the Prophet vnderstandeth fauour grace such as hee would shew to well doers in their good cause and by iustice that course of iustice that he would obserue straitly in the chastisement of offenders And by putting both together hee meaneth that in the sentence that should come from the Throne of the Kingâ— mercie should not be alone nor iustice dwell alone but mercie and iustice togetherâ— as vnder one roofe and closer as in one roome As if he should haue said that hee would be mercifull with iustice and iust with mercie fauouring the good for their goodnesse and punishing the euill for the euill in them concerning whom hee would not beare the sword in vaine So he will sing the song of mercie with cheere and the dolefull song of iustice with courage Now where the Prophets song is of two parts in which hee singeth not of mercie alone nor of iustice alone but of both together hee teacheth that these â—wo must goe hand in hand and in association be combined together namely mercie and iudgement when a sentence commeth from the Lord by his Magistrate Mercie and iudgement must be his song For mercie without iudgement may turne into foolish pittie and iudgement vvithout the temper of mercie proue summum ius and cruelty in matters Also what are Kings the thrones of Kings without iustice and seuered from mercie without terrour to the wicked and honour to the good without punishment and recompence Rom. 13.4.5 These two are the two daughters of wisedome by which Kings raigne Prou. 8.15 and the two Lions of wisedomes throne by which it is stayed 1 King 10.19 nay by which it flourisheth mercie being administred and iustice bearing sway In one place it is said the throne is established by iustice Prou. 16.12 and in another place the throne is vpheld by mercie Prou. 20.28 The meaning is that Kings and they that sit in the Kings place or vpon the Kings Bench are Fathers and Iudges and that which they minister must be mercie and iudgement So in Psal. 112.5.9 it is noted for a iust mans propertie and a good mans praise that he is mercifull and that his righteousnesse abideth for euer And the Apostle requireth of Magistrates that they be for the wealth of them that doe well and that they take vengeance of euill doers Mercie therefore and iustice belong to one sword but to opposite Subiects as mercie to the righteous and iudgement with righteousnesse to sinners The sword of fauour in the good mans defence and the sword of iustice threatning death in the faces of the wicked Prou. 16.14 compared with Prou. 19.12 The good Magistrate must be carefull of both so shall he finde life and glory Prou. 21.21 in this world glorie and in the other eternall life Further these two mercie and iustice haue their roote in the good trees and digge at the roote of the bad trees of the Common-wealth One of them spreadeth in the sinewes of the Realme to containe the people in their duties and another in the veines comfortably to refresh the people that doe well with the Princes fauour And so mercie and truth must meete and righteousnesâ—â— and peace kisse one another Psal. 85.50 The reasons Iustice is the boâ—d of all societie among men which being loâ—sed or not well kept the state is brought to confusion and tumult And where the staâ—e keepeth no order the King looseth glorie Prou. 14.28 So for mercie it correcteth the sharpnesse of iustice without mercâ—e in the point of soueraigntie and maketh the hard bâ—rthen of subiection â—asie to such as must obay Therefore is mercie well called by one the preseruer of Scepters The body of man is kept in good estate by a good diet and when it is decayed it is restored by yroâ— and fire that is by cutting and â—earing so this great bodie of the Common-wealth must be maintained by the sweet diet of mercie and when it is impaired in â—state be râ—couered by the yron and fire of iustice vsed against desperate offenders Secondly mercie is necessarie to abate the courage of iustice that it riot not and iustice as necessarie to master the large affection of mercie that it be not foolish For iustice will be too harâ—ie if mercie pull it not downe and mercie too base minded if iustice doe not encourage it Dauid enquired if there were any left of the hoâ—se of Saul on whom hee might shew mercie that
is laudable and thankfull mercieâ— 2 Sam. 9.1.3 and it is mercie in God to beare the mourning of the Prisoner and to deliâ—er the children of death Psal. 102.20 to loose the bands of wickednesse to takâ— off the heauie burthens to let the oppressed goe free and to breake euery yoake Esa. 58.7 but it had beene cruell pittie in Dauid and in Gods King â—n vnkingly â—biectnesse to haue enlarged mercies fauour â—and ouer head to all that then would haue offered to bowe and speake faire Thirdly mercie without iustice iâ—stifieth the wicked and iustice without mercie condemneth the iâ—st both which are an abomination to God Prou. 17.15 that is both alike are loathed of God and abhorred by him For he that cleareth the wicked condemneth â—he law and he that bringeth sinne into credit leadeth vertue into reproach Also corrections are the medicinâ—s of God for the cure of the euils of men and he that deliuereth a malefactor from deserued correction dealeth â—s a Murtherer vnder the name of a Phisitian who in couraging him to feede vpon poison killeth him So the partiall Magistrate whom he should deliuer from the poison of sinne murthereth vnmercifully with the poisoâ— of indulgence in sinne And therefore it is said that such are an abhomination to the Lord and further said that such shall be plagued and smitten of â—im For how can it be but that God should plague those that destroy his people and abhorrâ— those that condeâ—ne his law So for those that are cruell against the righteous they are cruell to goodnesse and â—urne the edge of iustice where they should turne the backe that is whom they should defend by it they smite with it And how can God but smite such whited walles and raine downe euen a storme of fire brimstone vpon such hipocrites and painted Sepulchers in authoritie Fourthly for this the King hath his Scepter and sword His Scepter in mercie to protect the good and his sword in iudgement to punish euill doers and by these two his throâ—e is preserued but without them or by one onely it cannot longâ— Vseâ— An instruction to all in places of authoritie not to haue respect â—f persoâ—s in iudgement and to giue senâ—ence vpâ—ightly in mâ—tters So is Gods Iudge deâ—cribed by Moses Deuâ—er 1.17 16. â—9 and God the Iudge by Abraham beâ—ore thaâ—â— Shall not the Iudge of the whole â—arth doe rigâ—t Gen. 18.25 For as the head in the naturall bâ—die is set in the midst betweene the two shoulders and if â—t be a straight bodie not more on one side then on another so he that is Ruâ—er as it were head in the politique stateâ—nd â—nd bodie must not and if iudgementâ—e â—e vpright and his conscience good â—ill not by partiall iustice leaâ—e more to â—ne side then to another or hang all of â—ne sideâ— inclining too much to iustice â—y carnall anger or too much to mercieâ—y â—y laboured remissenes He will not be â—oo pittifull and wring iustice nor too â—uch addicted to a rich friend and gift â—gainst iustice and make mercie to complaine of oppression but as God waighed Belshazer in the balance and found him light before hee iudged him so Dan. 5.27 soâ— for the matter in iudgement hee will put it into the scales of an indifferent hearing and know it to be light deseruing no fauour before he iudge against it Which that a man may do be a good Iudge indeede he must let all loue of mens persons goe and feare of mens persons more then God and couetousnes the spawne of all euill for as in Musicke if we strike a string too softly or too hard or strike a wrong string wee make discords and iâ—rring so in the Musicke of iustice if a little weeke string be wrested too high that is if small matters be made hainous where the great strings are but softly touched if touched at all that is great faults are extenuated or not medled with or if a string be mistaken that is if we punish where we should reward or if striking the right string that is punishing the offending person either loue of the person makes vs to strike too softly that is to punish partially or hatred of the person to strike too hard that is to punish aboue desert or if not mistaking in this manner feare or couetousnes two Sathans at euery Iudges elboe but preuailing onely against Iudges of corrupt mindes shall make vs quite to omit the string that we should strike as some great Gentleman or rich man or our friend or brother how can there be any sweete report in the stroke of iustice that so vntunably to all good hearing proceedeth from vs Therefore that Christian Magistrates may not make such harsh disagreements in the cause and iudgement mercy and iudgement must be their stops so shall they neither finger nor strike amisse A reproofe to those in authoritie who in stead of singing of iustice make iustice weepe and turne the songs of mercie into â— cry Some sing a song of their owne case and not of mercie and iudgement and these will do a man right but it shall be for feare of exclamation Luk. 184.5 Some sing a song of peoples loue with Felix Act. 24.28 And some a song of selfe-loue with cruell Pilate Mark 15. 15. Ioh. 19.8.12.13 But a good man will sing a song of loue to mercy and iudgement with Dauid and such Magistrates Some will not proceede to sentence in a matter till they heare how their Noble Lord will take it and some being to giue iudgement in a cause will looke vpon it not in the christ all of iustice mercie but in some friends letter as through false spectacles But such though they may be acceptable to men are abhominable to God and they that so magnifie the vngodly may iustly bee thought little to dislike of vngodlines Pro. 28.4 Here also we haue a further admonition to Princes and their Officers as to bee refuges and hidden places to the righteous by mercy Esa. 32.2 so by a right vse of iustice to bring offendours to punishment Pro. 20.26 as men of courage Exod 18.21 and not as men-pleasers For as the King ought not to deny the sun-shine of soueraigntie to well deseruing Subiects so he is bound in the obligation of true iustice to couer his throne with a cloude when he is to giue sentence against pernicious sinners There is a great error vnder the sunne Papists are spared which maketh Papists so to encrease and Papistrie so to tryumph The King hath much taxed and often giuen charge against this vnmercifull mildnes in his owne Royall Person and by his Honourable Chancelour but what is done surely deceiuing Iezabel and her children of fornication are still suffered among vs Apoc. 2.20 but this trespasse be on them and on their fathers house that so suffer her and her children and the King and his throne bee guiltlesse 2 Sam. 14.9 And let those that haue their hand in
And where he saith hee will know no euill his meaning is that hee will not allow it with any knowledge of approbation as God knoweth the way of the righteous Psa. 1.6 that is alloweth of it but with a knowledge of much dislike abhorre it as God knoweth the wicked afarre off that is greatly contemneth them for we must not thinke that hee would be grosely ignorant of the euill wayes of his people and not obserue them vnto punishment as hee would note the good to reward them but in that he saith hee would chase away a froward heart and know no euill it is manifest that he would looke into matters with his owne eyes marke what is done by his owne knowledge So we haue the meaning of this verse From whence and because the Prophet could not thus abandon the froward heart nor dislike the euill except he had so set his watch of sight and hearing that the knowledge and report of things might come directly to himselfe and truely as they were done and past for what man knoweth the heart of man but by the outward wayes of it and by obseruing those wayes vve learne that it is the dutie of a good Ruler to restrayne offenders vvith his owne eye Pro. 20.8 His lookes must be terrible to them and vvith his eyes hee must follow them to cut them off or to cast them off if they vvill not be amended Therefore Salomon speaking to Ouer-seers saith Be diligent to know the estate of thy Flocke and take heede to thy Heards Pro. 27.23 The speech is taken by similitude from vvatchfull Shepheards vvho looke to their Flocke and to euery head in it in their owne persons and not by Deputies And thus Dauid himselfe walked in the simplicitie of his heart Psal. 78.72 Iob carryed so resident an eye oâ—er Vagabonds and vile persons in his time that he compelled them to flye into the darke desolate and waste Wildernes Iob. 30.3 Hee made them to hide their heads so that they dwelt in the clefs of Riuers and in the holes of the earth vers 6. Neither did he thus proceede onely against those that were young and wanted experience or beggaâ—lie and lacked power but he brake the iawes of the vnrighteous of what estate or time soeuer and pluckt the prey out of his teeth Iob. 29.17 Great men therefore must thinke themselues to be set vp of the Lord in places of power to gouerne such places vvith their owne eye and not to set ouer the charge to Cuzaâ—s vvith the carelesse Minister of soules The Reasons They that preuent not euill in others hauing the Sword committed to them for that worke make themselues guiltie before the Lord of that euil vnredressed as if themselues had done it 1 King 20.42 All sinnes not punished by them vvhere they may and should punish are their owne sinnes and sinnes which they put vpon their owne account to reckon for Secondly from vvhence commeth this huge hoast of sinne that hath ouer runne the land as a Conquerer but from hence that Magistrates haue multiplyed offenders by cruell impunitie and by not looking into matters for as Iustice exalteth a Nation Pro. 14.34 so lacke of Iustice must needes bring it low Thirdlie good Rulers are for the praise of the righteous and punishment of euill doers 1 Pet. 2.14 but how can they reward the good and punish the euill defend the innocencie of the meanest and censure the wickednes of the mightiest if they know not neyther care vnpartially to know who be good and who euill who innocent and who offenders Vses A reproofe to those who eye the best and most harmeles in malice to picke quarrells to them and set an eye vpon the worst in way of liking to giue countenance to them A thing commonly seene and much to be lamented in many great Families and Courts of Iustice where they that should driue out of the Countrey Drunkards Blasphemers and such like notorious offenders suffer them to roost and make their nests in their owne houses feede them at their owne Tables and because they can play iest game and make fooles of themselues and others vse them as their familiar companions and from hence doe such heards of euill doers and droues of beastâ— multiply in the Kingdome Besides the Magistrates eares oftentimes are so inchaunted with flatterie and their eyes dazled with the brightnes of some golden gift that they cannot see neyther are willing to heare of those foule matters that the whole Countrey doth vphold and cry out of An instruction to all inferiours if they would stand before their Gouernours with credit good acceptation to stand against the corruption that is in themselues and the common vices that are in others for so shall they finde Christian Magistracie comfortable and not terrible vnto them and Christian Gouernours like milde showers of raine to refresh them and not as raging tempests to quell them and the powers ordayned of God as shields for their defence and not as swords prepared for their destruction O then wouldest thou be without feare of the power doe well so shalt thou haue prayse of the same Rom. 13.3 Wouldest thou haue defence from the Magistrate be innocent that he may defend thee Wouldest thou liue with good Subiects be no malefactor to death that thou mayst liue Giue not thy selfe to Riot and quaffing and garishnes and sinfulnes and Whoredome and execrable Swearing and impious Sabbath-breaking and other enormities so little feared and so much committed if thou wouldest haue the reward of good and auoyd the punishment of euil For the Magistrate is bound in the chayne of his high calling to be vnpartiall in his iudgement as God is no respecter of persons in iudgement and to giue to euery one according to the equitie of his cause and not the qualitie of his estate and for this he is armed with Gods authoritie that the Maiestie of his glory might shine forth in the execution of Iustice which is Gods delight Iustice and iust men doe helpe to aduance a Nation and therefore iust men and Iustice must be made of in the Nation So on the contrary sinners and sinne bring great shame to a people and therefore sinne and sinners should be disgraced among the people If then thou wilt cut thy selfe off from God by dangerous Poperie and rebellious wickednes hoâ— can the Magistrate do lesse then cut thee off from men by the Sword which he must not beare in vaine A Cananite may not be spared if then thou be a Popish Cananite the Magistrate may not spare thee A murtherer must not liue if then thou shed mans bloud by man that is by the Magistrate must thy bloud be shed againe The wicked must be rooted out if then thou dost wickedly thy roote must wither Swearing that is cursed and odious Swearing and Drunkennes and Whoredome must be punished and God will require the sparing of such at his Magistrates hands if they be
not punished if then thou be any of these or all of these repent or expect thy deserued punishment here or in hell The like may be spoken of other euils and euill doers But heere the Prophet speaketh of a froward that is sinfull or peruerse heart because when men doe euill they commonly doe so by the wickednes of the heart From whence this doctrine may be gathered that the Fountaine and root of sinne is in the corruption of the soule which wee call the heart that is euill from our youth Gen. 8.21 For the heart is not heere taken for that fleshly part that is in the middle of the body which wee call the Fountaine of vitall bloud but for the soule in the corruption of it or faculties corrupted And so our Sauiour is to be vnderstood when he sayth that out of the heart that is out of the powers of the heart corrupted proceede euill thoughts murthers adulteries fornications thefts false testimonies slaunders Mat. 15.19 for all these spawne in the heart Lust in the heart begetteth and the heart by lust beareth and bringeth to forme and shape all these filthy sinnes It is a prouerbe of Salomons that the heart imagigineth destruction and the lippes speake mischiefe Pro. 24.2 For of the abundance of the heart saith our Sauiour the mouth speaketh Mat. 12.34 I may adde further the eye seeth the eare heareth the palate tasteth the foote walketh the hand worketh therefore saith the Wise King Keepe thy heart with all diligence as with many locks for thereout proceede the actions of life to wit by good regard but of death by negligence without regard Pro. 4.23 Other things may occasion sinne but our hearts cause it Ioseph saw as well as Dauid and with more opportunitie but Ioseph looked to his heart Dauid in part regenerate neglected it therefore Ioseph though tempted by the tongue and eare had a good issue of his temptation Dauid in a like temptation not considering his weaknes and careles of his heart was foiled and did yeeld Now if an vnregenerate heart in one trulie renued did so soone and dangerously yeeld to euill what may the best iudge of his heart at this day and how will it riot if he doe not set a guard of diligence about it and keepe it vnder many tutor But not to speake of a froward heart in which sinne is Crowned King and ruleth by sundry lusts what shall wee say of a heart such as Dauid had how quickly may euen that for the corruption dwelling in it be allured to wickednes in the best if it be not watched And then how true is it that though the occasion of euill may come from others yet the cause of euill is all in our selues The Reasons First if we speake of actuall sinne the roote of it is in the soule as the branches of it are in the outward parts for there is no sinne actuall but the will is in it Now the body is not the seat of our will but our reasonable soule which is sayd to haue in it two principall faculties the will and vnderstanding Secondly the heart doth carry with it euery way all our outward senses and as the Heathen man could say it is not the eye that seeth but the heart nor the eare that heareth but the heart and so of the other senses which doth further appeare For let there be great sounds and much noyse in a place yet if our heart be earnestly set vpon some other matter our eares that attend the heart neither heare the sound nor listen to the noyse yea sometime we stumble in the playne ground and our feete fayle vs in faire places because our feet are carryed with our hearts that minde some other matter Thirdly it is the heart that maketh or marreth all our actions which proueth that the Fountaine of goodnesse or vice is in the heart and the streame of them in the outward senses for as the heart is in an action so it is accepted both of God and man Giue a small thing with a good heart and it is well taken but offer a better thing vnwillingly and it is not regarded and wherefore not regarded but because not the gift but the minde of the giuer is wont to be considered So a man may leaue a sinne and not be innocent for example he may refrayne Adulterie and yet be an Adulterer and forbeare to steale and yet be a Thiefe for the heart may loue Adulterie though the body be cleane and a Thiefe without the hatred of theft not dare to robbe lest the lawe proceede against him Shame or want of opportunitie may make an Adulterer in heart no Adulterer in act and feare of the law may keepe a Thiefe true when his heart before God and by the verdict of his owne conscience is a shamelesse Thiefe Vses This may serue to humble vs seeing the cause of all sinne is in our selues and cannot be layd vpon any other It is our owne heart that causeth vs to sinne whiles through the corruption that is in it it yeeldeth to the suggestions of Satan to the perswasions of euill men and to the treason of our owne flesh for if this corruption were not in vs no temptation could ouercome vs and wee should ouercome euill through goodnes Christ was voyd and free from sinne therefore Sathan in temptation could doe nothing against him Ioh. 14.30 no nor yet against our first Father till his heart was corrupted through vnbeliefe We vse to say Woe be to such a Man and to such a Woman that euer I knew them for if I had neuer knowne them I had neuer knowne woe Indeede euill fellowship is a strong occasion of falling in companie we meete with great temptations which should make vs to take good heede what company wee aduenture vpon yet our owne corruption is it that maketh vs to be ouercome with euill and by meanes of it the euill examples of Men doe wound vs to a following in badnesse and therfore the cause of sinne is still in our selues because our owne heart that is the corruption in it hath deceiued vs. A reproofe to those who content themselues to haue done some good outwardly and outwardly to haue left some euill vndone and yet neuer care to plant true goodnesse in the heart or to purge it from euill which is as foolish a part as if one desiring to haue all weedes taken out of his Garden should cut the toppes onely and let the roote grow or willing to haue wholsome hearbs and flowers should onely plant the leaues of them neyther the roote nor slips So to toppe the weedes of sinne and to leaue the roote of them growing in the heart and to plant some leaues of goodnesse that may shew for a day or two and not the roote or some part thereof what follie is it entending to haue and preserue well cleansed from â—inne and stored with grace the fayre Garden of a pure and cleane heart
good report for it brandeth those who fauour the slanderer with the marke of wicked men Prou. 17.4 making them false as he is and liars like to him Therefore a curst tongue and carnall eare are well met The former rubbeth where the latter itcheth and the latter is chapman for that which the former vttereth Lastly neither hee that telleth lies nor he that hearkeneth to him can be good for if the tongue of the one be slanderous the eare of the other is gracelesse A reproofe to those who drinke in with greater thirst of hearing and more eagerly a false and vncharitable tale against their neighbour then the foule conduit of the slanderer can deliuer it and who in true reports regard altogether the matter and not the good manner of vttering them neither abhorring in themselues nor reproouing in others the discouering of a secret to the touch of their absent neighbour in his name when their complaint can no way edifie For we Christians should follow after things that be of good report Philip. 4.8 Salomon saith As the North-winde driâ—eth away the raine so doth the angrie countenance a slandering tongue Prouer. 25.23 His meaning is that the countenance of a man and woman in great place should be set as the North-winde against the raine of slander and that their frowning browes should shut vp and silence all clamorous lips For it is the ouer-good entertainement that the slanderous tongue findeth that cherisheth it and it is the sterne countenance that driueth such guests away But some loue to clawe these hissing Serpents till they haue spent their poison and left their sting in the good name of those who are simple in heart Such digge a pit for the innocent and fall into it themselues Therefore men and women in credit should with no better will entertaine these Deuils in flesh then they would the Deuill in person if they could be aware of his comming Heere also they are reproued who proclaime their Neighbours secret faults to the wide world and who because their speech is true though their end in speaking be euill and wicked say they are farre from slander For what is it to slander in a true report but to speake against our Neighbour and to blaze his weakenesse at all times and before all companies The ordinarie defence of such is when they are reproued I speake truely and tell no lie and I will neuer be ashamed of the truth But a wise man will be ashamed to speake the truth foolishly when his words may doe much harme and no good and it is sinne to speake slanderously though truely in a matter Yea a man may more sinne by speaking some truth with an ill minde then when through infirmitie he shall speake an vntruth with a purpose to doe good the Midwiues lie being more tolerable Exod. 1 then Doegs intolerable true report Psal. 53. That wee may therefore keepe the mid-way of charitie in our reports and neither speake the truth foolishly nor speak lewdly against it let vs well obserue these rules which follow And first let vs make a couenant with our mouth not to giue our tongue libertie to be busied ouer-much about other mens faults For he that speaketh too often of other mens infirmities cannot at all times keepe himselfe from speaking too-much of them and from slipping too farre into them Secondly when wee haue a good calling and iust cause to speake let vs speake discreetly in time and place that good may come of our speech to the amending of him that is faultie and to the bettering of them that heare vs. Thirdly in good affection with good discretion let vs so reproue another that we forget not our selues to be faultie and that it is a brother that hath offended So shall wee make him to confesse that that which is then vttered and spoken commeth in tender bowels from vs and not from wrath or humour Fourthly what wee would haue others to doe to vs let vs doe to them We would not our selues be reproued with bitternesse so let vs reproue others mildely we would not haue our owne priuate infirmities published so let vs conceale our brothers we would not our selues be made a Table talke so let not our brother Fiftly to discourage the backe-biter and to defend the innocent if the report that is made be of things doubtfull let vs admonish him who is the reporter in charitie to interpret things to the best if of things true when the fault is priuate priuately to reproue it when it is manifest and publike not to enforce it too-much nor too busily if it be little and if it be great to consider if â—e had not great prouocations to it Thus doing if the slandereâ— be firâ— wee shall be water to quench him Lastly let vs remember the Law that putteth the slanderer to that same punishment that the fault he spake of had deserued and the person he accused should haue suffered if the thing had beene true For he that wrongfully accused another of theft should haue beene dealt with as if he himselfe had plaid the thiefe He that falsely should say another committed adulterie should himselfe haue beene punished as an Adulterer For what can be more indifferent then that hee who prepareth a pit for another should fall himselfe into it and hee that seekes to take away his neighbours name and life by a lie should himselfe loose his owne credit and life for a lie Deuter. 19.19 So much for the qualitie of the offence the obiect followeth His Neighbour THe obiect of the Slanderers tongue is his Neighbour And it aggrauateth his sinne because it is against a neighbour that is a Christian his nearest neighbour A Neighbour properly is he that dwelleth neere vs or next vnto vs or in the same streete Commonly by participation of Nature in the image of God all men are neighbours By a figure and strictly they are our neighbours who are of one houshold of faith with vs in the loue and profession of the same Gospell And heere hee is called our neighbour whatsoeuer he be with whom wee haue any dealings in our fellowship and trade of life Luc. 10.36.37 Hee that slandereth such an one and consequently any one is worthie to be punished Dauid saith by death his meaning is if he offend vnto death But some thing may be gathered from the word which here the Prophets vseth to the conuiction of the Slanderer For whom will he slander euen his neighbour one who is neerest to him in societie and common vse of life one that dwelleth before him or at the next dore to him Then whom will he not slander The Doctrine from hence is a slanderer is false to all men So the Prouerbâ— saith that speaketh of the slanderer Prou. 11.13 for it maketh him a geer about with tales and a discouerer of secrets that is one that will be as readie to defame them whom he speaketh vnto as whom hee speaketh
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
to doe against the innocent by a smooth glosing tongue How priuily vvill hee accuse him and vvhat protestations vvill hee make to be beleeued against him Such a tongue as a dangerous rocke hidden vnder a calme Sea is to be found in the mouth of the dissembler One flattering word in the mouth of such can doe more harme in an houre then a good Preacher shall be able to doe good in many Moneths And should not good Gouernours looke vnto such least they be made by them a sharpe sword to the righteous and a strong buckler to flatterers Fourthly a deceitfull person such as Achan may bring vpon a family yea vvhole Prouince great wrath and destruction Ios. 7.5.12 And lastly it vvell becommeth a great house to haue all the seruants of the same suteable as in Lineries so in goodnesse For as it is euill in nature to compound fire and water and hurtfull in policie to nourish peace and warre and impious in Religion to beare with two Religions so is it dangerous in a house to keepe faithfull persons in it and dissemblers Vses Heere then wee see what an odious sinne the sinne of dissembling is seeing that good Gouernours are bound so as hath beene shewed to haue an eye vnto it and to procâ—ede against it The contrarie to it is plainenesse and Christian simplicitie which should be as precious to vs as the other is vile to God But where are the plaine-hearted Iacobs and simple-hearted Nathaniels of elder times Is not simplicitie called folly and are not simple-men counted fooles nay is not simplicitie so much hated that the name it selfe is had in reproach and to be a simple man and a fooleâ— are they not now in our dialect and language synonima that is names of one thing and signification Is not truth fallen in the streetes And doth not he who refraineth from euill make himselfe a prey Esa. 59 14â—15 Our plaine Fathers vvho loued faithfulnesse more then wealth knew not what this meant He that cannot dissemble cannot liue and their vvord vvould be taken where our bond vvill not Therefore that vvhich should be odious is now precious and which should be hated and had in reproach is now commended and made of So contrarie is this age of ourâ— to the dayes of our plaine Fathers And here the Papists figure of aequiuocation in Oathes halfe in the lippes halfe in the heart and conscience is argued of irreligious periurie and odious opposition to Christian plainenesse Which is a protestation with a mentall reseruation in a thousand windings and turnings all conceiued in the minde and no way expressed in the speech of him that protesteth or maketh faith Which yet they with the faces of Sodome and Gomorrha defend to be lawfull and godly in Catholikes when they come to answere before Protestant Iudges But should dissemblers be watched ouer by good Gouernours then good Gouernours must watch ouer dissimulation in themselues They must take heed of dissembling persons and that they themselues be no dissemblers They must not endure nor countenance a bribing Seruant nor themselues loue gifts They must not beare with a deceitfull person nor lay waite themselues as he that setteth snares They must not cherish those that ouerthrow the right of the poore nor themselues make pittes to catch men Ier. 5.26 They must punish others for lying and themselues be no liars They must teach others and hee that will teach another must teach himselfe Rom. 2.21 An admonition to Gouernours to be diligent inquirers into the conditions and nature of the people vvhom they keepe in seruice or put in office vnder them For among some that be good there may be such as will seeme and are not Such as we reade of Iude 4. who are said to haue crept in or to haue entred not boldly but by stealth Such are the Popes Factors among vs vvho as Serpents sent from Rome or some of Romes Schooles for want of the diligence or by reason of the negligence of the householders of Counties and Corporations haue gotten into some of the fairest Gardens of our Land and there hauing preuailed against Eue the woman haue by her preuailed also against Adam the Man turning both Man and Woman from GOD to Poperie Gen. 3.1.5.6 2 Tim. 3.6 Matth. 23.15 Also Gouernours must and the good will be awake in the causes that come before them For sometimes as the woman of Tekoah who was her selfe subtle and instructed by subtle Ioab to put on mourning apparell and a mourning behauiour spake vnto the King and falling downe before him and doing obeysance to him said Helpe O King 2 Sam. 14.4.5 So some subtle man or woman taught as by some deceiuing Ioab to put on mourning apparell and a sad countenance may come vnto them and doing low obeysaâ—ce may crie vnto them and say with a pittifull but lying tongue Helpe my good Lord helpe good your Honours or as she Helpe my Lord O King Sometimes as we heard a treacherous Ziba will not feare to accuse the innocent vnto them vvith a gift in the hand 2 Sam. 16.1.2.3 therefore it standeth them in hand to obserue wisely and to heare indifferently and iustly the truth of those cries vvhich are many times causelesly raised and vvith false teares Againe in swearing in a matter many will haue a fallacie in their Oath and sweare with a double heart These and such like shifts of faithlesse wretches cannot be discerned but by hauing a watchful eye ouer matters in iudgement Therefore necessary it is that they should not sleepe in causes that would turne away or auoyd the edge of dissimulation or dissemblers in them which Dauid protested to doe and which all carefull Gouernours will doe A reproofe to those who will keepe in their house or in places vnder them Dissemblers and wretched men because they be their Kinsmen or Friends sonnes or an old Seruant or Seruant that they may not spare and who cannot liue if they put him from them though otherwaies hee be a common Drunkard Whore-monger Swearer prophane person and what not In the meane while what is become of our Sauiours admonition If thy right hand offend thee or cause thee to offend rather cut it off then suffer it to be a continuall offence vnto thee Mat. 5.30 Or If thy right eye offend thee rather pluck it out then suffer it still to be an hinderance and scandall vnto thee Surely nothing can be for situation more deare vnto vs or for vse necessary then our right eye or that other member our right hand yet should we rather pull out the one and cut off the other then suffer them to offend vs to damnation And shall they who are farther off dwell in our house though grimed with most black vices though loathsome to God and hurtfull to our selues and though in bad nature and condition so lewd that hell hath better saue that they in hell cannot repent these may because of kindred
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
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
the heart principally Pro. 4.23 so to watch ouer the senses that streame vnto it that they serue not the turne of sinne A Christian must keepe his heart to God against his owne eyes and the treason as I may say of his outward senses This made Iob to make a bargaine with his eyes Iob 31.1 as if he should binde them from seeing that is from seeing vnlawfullie by some thing receiued So vvhen Christ our Sauiour biddeth vs to plucke out our right eye and to cut off our right hand Math. 5.29.30 his meaning is that wee should plucke out and cut off the offence not the member as in the eye the wantonnes of seeing and in the hand the violence of doing and so we should serue euery member that offendeth though it were our right eye and our right hand when they be weapons to sinne or fewell to the fire of that sinne that is in our bodyes for if we will not be Adulterers wee must pull adultery out of the eye that is the eye must not be our Broker nor driue the bargaine betweene the heart and the sinne that is so committed If we would not be vncharitable we must take away the occasion of it from the eare and receiue no false report for the easie care is a confederate with the lying tongue when our neighbour is slaundered If we would not hurt our Neighbour we must binde our hand to it good a bearing toward him for when we strike hastilie the hand is the Murtherer that is the instrument of murther or the weapon of our wrath in that action If we would not offend with our tongue we must hold it in with a bridle or set a watch before our mouth and keepe the dore of our lips that our tongue may be peaceable for when we giue it libertie it becommeth Slaunderers hyreling And if we would not sinne by intemperance and excesse wee must not labour to pleaseâ— our taste nor to fill appetites eye with varietie but be carefull to dyet and stiâ—â— it to that with is sufficient keeping it low that it ryot not for when it is made vvanton with feeding too curiously and with too much nicenesse it must needes proue a Glutton and Drunkard too The Reasons The outward senses are the Conduill of sinne not onely by carrying from the heart but by bringing to it And therefore we must take heede what they carrie out and what they bring in Secondly to offer our bodyes to God in the dialect of Saint Paul Rom. 12.1 vvhat is it but by care and diligence to giue the bodily senses in the sacrifice of new life vnto him Thirdly there could be no murther in act if there were not an hand to kill nor adultery in act if there were not eyes to see and eares to heare vvhat is vncomely to be spoken and wicked to be done nor slaunder in act if there were not a tongue to report and itching eares to receiue a wicked tale nor Gluttonie in act or Drunkennes acted if the sense of taste were as it should be and not corrupt through lust as it is in fleshly men Vses A reproofe to those who say there is no hurt in seeing and that words are nothing whereas vice hath a great entrance into the heart by these windowes But could the Apostle speake of eyes of adulterie 2 Peâ— 2.14 if there were no hurt in seeing and if words were nothing would chaste Ioseph haue so carefully kept his eares vnder locke from his Mâ—stresses vnchaste talke Gen. 39.10 The bodie may cease to sinne for want of occasion or through weaknes but the wanton eye as it seldome wanteth occasion so it ceaseth not to commit Adultery euery where by vnchaste and wanton looking 2 Pet. 2.14 So when the body is innocent the eare may become an Adulterer and the tongue a Harlot by reading or hearing read some Loue-booke or Loue-songs with the match whereofâ— lust may soone be prouoked and wantonnes take fire Therefore the Prophet speaketh of the turning away of his eyes from vanitie Psal. 119.37 His meaning was not that he vvould giue his eares libertie or lay no raines vpon his hands and tongue but that he would see that the scoutes of the heart the outward senses should all of them be preserued from the poyson of conspiracie with sinne knowing that where counâ—ell is giuen to kill the Kings Guard there a deuise is set to kill the King himselfe for the outward senses are the Centinels or Guard of the heart if Sathan can corrupt these he will easily corrupt the heart it selfe and take it taking these Achan Achab saw by the eye what the heart rued Ios. 7.21 1 King 21.1.2 c. And a Iudge in matters may vse his eares but must haue no eyes to see a gift Deut. 16.19 For a gift I say not a filthy bribe though somewhat innocently yet because inconsiderately at first receiued begetteth oftentimes an vnknowne errour of corruption in the receiuers which as a Clocke in the pocket though it bee silent for a while striketh at a fit houre Besides rewards though not bribingly taken yet taken where wee haue no calling to receiue hold the receiuers captiue to the giuer and so as they cannot be their owne men but must see with other mens eyes heare with other mens eares and vse other mens tongues in the iustice of a matter And therefore it concerneth Christian Magistrates with Abraham to life vp their hands to the God of heauen against all those who shall seeke thus to pin vpon them a false sentence in a matter with a mocking gift Gen. 39.17 lest it be said that such haue enriched Abraham Gen. 14.22 for such Pâ—â—s haue Nedles points and will one day pricke the conscience in the veine of despayre with torments of second death Men must learne therefore I meane men in authoritie as to hate a bribe so to suspect the inchauntment of a gifâ— And where iustice must be the girdle of the reynes that must be obserued which our Sauiour sending the Twâ—lue abroad sayd vnto them Possesse no mâ—ny in your girdles lest iustice hang too much of that side that the bag hangeth A second vse is to shew vs that all the fault is not in the heart when it becommeth wicked and vicious for as one saith the heart is a spring that hath not onely spouts to send out as a Condâ—it but pipes of sense wherewith it is fed And therefore as they gather ill that transferre all fault from the heart to the sensitiue powers as of Seeing Hearing Talking Taste and Handling so they reason badly who because the heart is the life of these and the fountaine of motion to these doe therefore lay all blame vpon the heart for the corruption that these receiue else-where as from their originall impuritie and the corrupt examples of Men. Also as they reason not sufficiently who because bad fellowship draweth into sinne say If I had neuer knowne such company